The Power that Shall Make you Nothing – Osho

The tenth sutra:

Desire power ardently.

And that power which the disciples shall covet is that which shall make him appear as nothing in the eyes of men.

We will be moving more and more in contradictions. The language of religion is bound to be contradictory. On the face, it looks irrational. In a way it is, because it goes beyond reason, it transcends reason. This sutra says Desire power ardently – but that power which makes you nothing. You become a non-being.

We desire power in order to become something. The power that wealth can give, the power that politics can give, the power that prestige can give. We desire power to be something, and this sutra says Desire power ardently – but that power which makes you nobody, nothing.

There are two types of power. One, that power that you can accumulate from others – that which can be given to you by others or can be taken by you from others. It depends on others. The power that depends on others will make you somebody in the eyes of others. You will remain the same as you were, but in the eyes of others you will become somebody. This somebody-ness is what is meant by the ego. And ego is the barrier.

Desire that power – the second type – that allows you to feel that you are nobody. It is difficult to feel that “I am nobody.” Everyone thinks that he is somebody, whether others agree or not. Everyone thinks that he is somebody! This is ordinariness; every ordinary mind thinks that he is somebody.

The moment you come to realize that you are nobody, you have become extraordinary, rare, a unique flower, incomparable.

This feeling of nobodyness creates a space within you.

The ego dissolves, your false center is no longer there. You have become roomy. Now the eternal can enter in you. This space, this emptiness, can allow the existence to flower in you.

You are filled with your somebodyness. You are this and that. The mind is so cunning that you can even create this somebodyness through nobodyness. I will tell you one anecdote:

An emperor, a Mohammedan emperor, was praying in the mosque on some religious day. He was talking to the divine and saying, “I am nobody. I am nothing. Have mercy on me.”

Then suddenly he heard a beggar who was also praying nearby. He was also saying, “I am nobody. Have mercy on me.”

The emperor felt offended! He looked at the beggar and said, “Listen, who is trying to compete with me? When I say, ’I am nobody,’ who else dares to say, ‘I am nobody’? Who is trying to compete with me?”

Even in nobodyness you can be a competitor. Then the whole point is missed. The emperor could not tolerate someone else claiming nobodyness for himself in front of him. When he is saying to God that he is nobody, he doesn’t mean that he is nobody. Through nobodyness he is creating somebodyness. You can create ego out of nothing also. Remember that ego is power in the world and impotence as far as the divine is concerned. Everything that seems to be power in the world is impotence in the divine dimension. There, powerlessness is power.

Jesus goes on saying to his disciples, “Be poor in spirit.” Not only poor, because you can be poor without being poor in spirit. Then even poverty will become a sort of richness. If you feel egoistic about it, then your poverty is not poverty. It is not poverty in spirit.

So Jesus goes on repeating, “Be poor, poor in spirit.” Otherwise, you can be a beggar on the street – you have left everything – but now you cling to having left everything; you cling to your renunciation. You have made a richness out of your poverty; you are arrogant about it.

Look at sannyasins, monks, bhikkhus. Look in their eyes. They have a deep arrogance that comes from having left the world, from having renounced. They have renounced the world, but now their renunciation has become a bank balance. They are arrogant about it; they feel superior because of it. When Jesus says, “Be poor in spirit,” he means: don’t be superior to anyone. He doesn’t mean to be inferior, remember. This is the problem. He doesn’t mean be inferior because if you are inferior – if you feel that you are inferior – it is again superiority standing on its head, nothing else. Superiority that is standing on its head becomes inferiority. If you feel yourself to be inferior, the longing to be superior is there.

So when Jesus says, “Be poor in spirit,” he doesn’t only mean don’t be superior. He means that, but he also means don’t be inferior: just be yourself. Don’t compare yourself with others; just be at ease with yourself.

Then you will be nobody, because somebodyness needs comparison. How can you be somebody if there is no comparison? You are more beautiful, never simply beautiful. You can never be simply beautiful; you are always more beautiful in comparison to someone else. You are rich in comparison to someone else, you are more knowledgeable in comparison to someone else. Superiority and inferiority are always comparisons. You are somebody when compared to others. If there is no comparison then who are you? You cannot be just beautiful. can you? You cannot be just wise, can you?

Think about this: you are alone on earth; the whole humanity has disappeared. What will you be? Wise or foolish? Beautiful or ugly? A great man or just an ordinary man? What will you be? Alone on the earth – the whole humanity has disappeared – you will just be yourself. You will not be able to say, “I am this or that.” You will not be anybody. You will be nobody.

Real sannyas real renunciation, means that it is as if the whole universe, the whole humanity, has disappeared and you are alone. There is no possibility to compare. Then who are you? Nobody. This nobodyness is power – power in the world of the divine.

Jesus says, “Those who are first in this world will be last in the kingdom of God, and those who are last here will be first in the kingdom of God.” That which is power in the world is powerlessness in the divine journey, and that which is powerlessness in the world is power in the divine journey.

This sutra says Desire power ardently but remember the meaning of ‘power’. It is powerlessness. It is a feeling of nobodyness, nothingness, of emptiness. And that power which the disciple shall covet is that which shall appear as nothing in the eyes of men.

-Osho

From The New Alchemy: To Turn You On, Discourse #6

Copyright © OSHO International Foundation

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This Light in Oneself – J. Krishnamurti

One can talk endlessly, describing, piling words upon words, coming to various forms of conclusions, but out of all this verbal confusion if there is one clear action that action is worth ten thousand words. Most of us are so afraid to act because we ourselves are confused, disorderly, contradictory and rather miserable. And we hope through this confusion, through this disarray, that some kind of clarity could come into being, a clarity that can never be clouded over, a clarity that is not of another, a clarity that is not given or induced or taken away, a clarity that keeps itself without any effort, without any volition, without any motive, alive; a clarity that has no end and therefore no beginning. Most of us do desire, or most of us, if we are at all aware of our inward confusion, want such clarity.

This morning, if we may – and I’m sorry you have to sit in a hall like this when there are lovely clouds, clear sunshine and waving trees; to sit in a hall is rather unpleasant – I would like this morning, if I may, to see if each one of us could come upon this clarity, so that when you leave this hall your mind and your heart are very clear, undisturbed, with no problems and no fear. If we could go into this it would be immensely worthwhile to see for each one of us if we could be a light to ourselves, a light that has no dependence on another and that is completely free. To go into that one has to explore rather a complex problem. Either one can explore it intellectually, analytically, taking layer after layer of confusion and disorder, taking many days, many years, perhaps a whole lifetime – and then not finding it. Either you do that, this analytical process of cause and effect; or perhaps you can side-step all that completely and come to it directly – without the intermediary of any authority of the intellect, or of a norm. To do that requires that much abused word ‘meditation’. That word has unfortunately become a monopoly of the East and therefore utterly worthless.

I don’t know why the mysticism, if it is mysticism at all and not self-hypnosis and illusion, why the Orient, the East, has this peculiar dominance over the West about spirituality, as though they have got it in their pocket and give it out to you. Most of them do at a considerable expense, you have to pay for it: or they use that as a means of exploiting you in the name of an idea or a promise. I don’t know why, both in India and those unfortunate people who come out of that country, including myself – though I am not an Indian, I refuse to have any nationality – there is a peculiar feeling that being an old civilization, having talked a great deal about this peculiar quality of spirituality, that they therefore have this authority. I’m afraid they haven’t – they are just like you and me, they are as confused, dull, clever with their tongues, and they have learnt one or two tricks and try to convey to others the method, the system of meditation.

So that word has become rather spoilt; like love it has been besmirched. But it is a lovely word, it has a great deal of meaning, there is a great deal of beauty, not in the word itself but the meaning behind that word. And we are going to see for ourselves, each one of us, if we cannot come upon this state of mind that is always in meditation. To lay the foundation for that meditation one must understand what living is – living and dying. The understanding of that life and the extraordinary meaning of death is meditation; not searching out some deep mystical experience; not – as it is done in the East – a repetition of words, as the Catholics and others also do, a constant repetition of a series of words, however hallowed, however ancient. That only makes the mind quiet, but it also makes the mind rather dull, stupid, mesmerized. You might just as well take a tranquillizer, which is much easier. So that is not meditation, the repetition of words, the self-hypnosis, the following of a system or a method.

I think we should be very clear about these two facts: experience and following a method, a system, that promises a reward of vast transcendental experience and all that silly nonsense. When one talks about experience, the word itself means, does it not, ‘to go through something, to be pushed through’. And to experience also implies, doesn’t it, a process of recognition. I had an experience yesterday, and it has either given me pleasure or pain. To be entirely with that experience one must recognize it. Recognition means something that has already happened before and therefore experience is never new. Do please bear this in mind. It can never be new because it has already happened before and therefore there is a recollection, a remembrance, a memory of it and therefore a person who says, ‘I’ve had great transcendental experience, a tremendous experience’, such a person is obviously either exploiting others, because he thinks he has had a marvelous experience, which already has happened and therefore is utterly old. Or, a person who says, ‘I’ve had the most extraordinary spiritual experience’ wants to exploit others. Truth can never be experienced, that is the beauty of it, because it is always new, it is never what has happened yesterday. That must be totally, completely, forgotten or gone through – what has happened yesterday – the incident of yesterday must be finished with yesterday. But to carry that over as an experience to be measured in terms of achievement, to convey to others that one has something extraordinary in order to impress, to convey, to convince others, seems to me so utterly silly.

So one must be very cautious, guarded about this word experience, because you can only experience and remember that experience only when it has already happened to you. That means, there must be a center, a thinker, an observer, who retains, holds the thing that is over and therefore something already dead; and therefore nothing new. It is like a Christian steeped in his particular conditioning, burdened with two thousand years of propaganda; when he perceives or has a vision of his savior, whatever he may call him, it is merely a projection of what has been, his own conditioning, his own wish, his own desire. It is the same in the East, their own particular Krishna or whoever it is.

So one must be tremendously cautious about this word. You cannot possibly experience truth. As long as there is a center of recollection as the ‘me’, as the thinker, truth is not. And when another says that he has had an experience of the real, distrust him, don’t accept his authority. We all want to accept somebody who promises something, because we have no light in ourselves, and nobody can give you that light, no one – no guru, no teacher, no savior, no one. Because we have accepted so many authorities in the past, we have put our faith in others, either they have exploited us or they have utterly failed. So one must distrust, deny all spiritual authority. Nobody can give us this light that never dies.

And the other thing is this acceptance of authority – the following of another who promises through a certain form, certain system, method, discipline, the eventual ultimate reality. To follow another is to imitate. Please do observe all this, listen to all this simply. Because that is what one has to do: one has to deny completely the authority of another, however pretentious, however convincing, however Asiatic he be. To follow implies not only the denying of one’s own clarity, of one’s own investigation, one’s own integrity and honesty, but also it implies that your motive in following is the reward. And truth is not a reward. If one is to understand it, any form of reward and punishment must be totally set aside. Authority implies fear. And to discipline oneself according to that fear of not gaining what the exploiter in the name of truth or experience, and all the rest of it says, denies one’s own clarity and honesty. And if you say you must meditate, you must follow a certain path, a certain system, obviously you are conditioning yourself according to that system or method. And what that method promises perhaps you will get, but it will be nothing but ashes. Again the motive there is achievement, success and at the root of it is fear, and fear is pleasure.

It is clearly understood between yourself and myself that there is no authority in this. The speaker has no authority whatsoever. He is not trying to convince you of anything, or asking you to follow. You know, when you follow somebody, you destroy that somebody. The disciple destroys the master and the master destroys the disciple. You can see this happening historically and in daily life, when the wife or the husband dominate each other, they destroy each other. In that there is no freedom, there is no beauty, there is no love.

So, having laid that clearly then we can now proceed to meditate about life, about death, about love. Because if we do not lay the right foundation, a foundation of order, of clear line and depth, then thought must inevitably become tortuous, deceptive, unreal, and therefore valueless. So the laying of this order, this foundation, is the beginning of meditation. Our life, the daily life which one leads, from the moment we are born till we die – through marriage, children, jobs, cunning achievements – our life is a battlefield, not only within ourselves but also outwardly, in the family, in the office, in the group, in the community and so on. Our life is a constant struggle: that is what we call living. Pain, fear, despair, anxiety, with enormous sorrow constantly our shadow, that is our life. Some of us, perhaps a small minority, and it is always a small minority that create, bring about a vital change, perhaps a small minority, neither accepting or denying this disorder, this confusion, this frightening mess in ourselves, and in the world, can look at it, can observe this disorder without finding external excuses – though there are external causes for this confusion – to observe this confusion, to know it, not only at the conscious level but also at a deeper level.

You know a great deal, especially in the West, has been written about the unconscious. They have given such extraordinary significance to it. It is as trivial, as shallow as the conscious mind. You can observe it yourself, not according to any specialist; if you observe it you will see that what is called the unconscious is the residue of the race, of the culture, of the family, of your motives and appetites and all the rest of it – it is there, hidden. And the conscious mind is occupied with the daily routine of life, going to the office, sex and all the rest of it. To give importance to one or to the other seems to me so utterly empty. Both have very little meaning, except that the conscious mind has to have technological knowledge in order to have a livelihood.

This constant battle, both within the deeper layer as well as at the superficial layer, is the constant way of our life, and therefore a way of disorder, a way of disarray, contradiction, misery. And such a mind trying to meditate, by going to some school in the East, is so utterly meaningless, infantile. And so many do, as though they can escape from life, put a blanket over their misery and cover it up. So meditation is bringing about order in this confusion, not through effort, because every effort distorts the mind. That one can see. To see truth the mind must be absolutely clear, without any distortion, without any compunction, without any direction.

So this foundation must be laid; that is, there must be virtue.

Order is virtue. This virtue has nothing whatsoever to do with the social morality, which we accept. Society has imposed on us a certain morality, and the society is the product of every human being. Society with its morality says you can be greedy, you can kill another in the name of god, in the name of your country, in the name of an ideal; you can be competitive, you can be greedy, envious, monstrous, within the law. And such morality is no morality at all. You must totally deny that morality within yourself in order to be virtuous. And that is the beauty of virtue; virtue is not a habit, it is not a thing that you practice day after day in order to be virtuous. Then it becomes mechanical, a routine, without meaning. But to be virtuous means, does it not, to know what is disorder, the disorder which is this contradiction within ourselves, this tearing of various pleasures and desires and ambitions, greed, envy, fear – all that. Those are the causes of disorder within ourselves and outwardly. To be aware of it; to come into contact with this disorder. And you can only come into contact with it when you don’t deny it, when you don’t find excuses for it, when you don’t blame others for it.

Then in the denial of that disorder there is order. Order isn’t a thing that you establish daily; virtue which is order comes out of disorder, to know the whole nature and structure of that disorder. This is fairly simple if you observe in yourself how utterly disorderly we are, which is how contradictory we are. We hate, and we think we love. There is the beginning of disorder, this duality. And virtue is not the outcome of duality. Virtue is a living thing, to be picked up daily, it is not the repetition of something which you called virtue yesterday. Then that becomes mechanical, worthless.

So there must be order. And that is part of meditation. Order means beauty and there is so little beauty in our life. Beauty is not man made; it is not in the picture, however modern, however ancient it is; it is not in the building, in the statue, nor in the cloud, the leaf or on the water. Beauty is where there is order – a mind that is utterly unconfused, that is absolutely orderly. And there can be order only when there is total self-denial, when the ‘me’ has no importance whatsoever. The ending of the ‘me’ is part of meditation. That is the major, the only meditation.

Also we have to understand another phenomenon of life, which is death – old age, disease, and death accidentally through disease or naturally. We grow old inevitably and that age is shown in the way we have lived our life, it shows in our face, how we have satisfied our appetites crudely, brutally. We lose sensitivity, the sensitivity that one has had when one was very young, fresh, innocent. And as we grow older we become insensitive, dull, unaware and gradually enter the grave.

So there is old age. And there is this extraordinary thing called death, of which most of us are dreadfully frightened. If we are not frightened, we have rationalized this phenomenon intellectually and have accepted the edicts of the intellect. But it is still there. And obviously there is the ending of the organism, the body. And we accept that naturally because we see everything dying. But what we do not accept is the psychological ending of the ‘me’, with the family, with the house, with the success, the things I have done, the things I have to do, the fulfillments and the frustrations – and there is something more to do before I end! And the psychological entity, the ‘me’, the I, the soul, the various words that we give to this center of myself as my being, we are afraid that will come to an end. Does it come to an end? Does it have a continuity? The East has said it has a continuity, reincarnation, perhaps being born better next life if you have lived rightly. And you have here other forms of resurrection and a new way – you know, all that. After all if you believe in reincarnation, as the whole of Asia does – I don’t know why they do, what they do, because it gives them a great deal of comfort – if you do believe in that idea then in that idea is implied, if you observe it very closely, that what you do now, every day, matters tremendously, because in the next life you’re going to pay for it or be rewarded for how you have lived. So what matters is not what you believe will happen next life, but what you are, how you live. And that is implied also when you talk about resurrection. You have symbolized it in one person and worship that person, because you yourself don’t know how to be reborn again in your life now – not in Heaven at the right hand of god, or the left hand, or behind, or forward of god, whatever that may mean.

So what matters is, how you live now – not what you think, what your beliefs are, what your dogmas, superstitions are, what your achievements are, but what you are, what you do. And we are afraid that the center, called the ‘I’, should come to an end; and we say: does it come to an end? If you have lived in thought – please listen to this – if you have lived in thought, that is when you have given tremendous importance to thinking, and thinking is old, thinking is never new, thinking is the continuation of memory – if you have lived there, obviously there is some kind of continuity. And it is a continuity that is dead, over, finished, it is something old. Therefore only that which ends can have something new.

So dying is very important to understand: to die, to die to everything that one knows. I don’t know if you have ever tried it? To be free from the known, to be free from your memories, even for a few days; to be free from your pleasure, without any argument, without any fear, to die to your family, to your house, to your name, to become completely anonymous. It is only the person who is completely anonymous who is in a state of non-violence; he has no violence. And to die every day, not as an idea but actually; do it sometime.

You know, one has collected so much, not books, not houses, not the bank account, but inwardly, the memories of insults, the memories of flattery, the memories of neurotic achievements, the memory of holding on to your own particular experience, which gives you a position. To die to all that, without argument, without discussion, without any fear just to give it up. Do it sometime, you’ll see. It used to be the old tradition in the East that a rich man every five years or so, gave up everything, including his money and began again. You can’t do that nowadays, there are too many people, everyone wanting your job, the population explosion and all the rest of it. But to do it psychologically. It is not detachment, it is not giving up your clothes, your wife, your husband, your children or your house, but inwardly not to be attached to anything. In that there is great beauty. After all, it is love, isn’t it? Love is not attachment. When there is attachment there is fear. And fear inevitably becomes authoritarian, possessive, oppressive, dominating.

So meditation is the understanding of life, which is to bring about order. Order is virtue, which is light, which is not to be lit by another, however experienced, however clever, however erudite, however spiritual. Nobody on earth or in heaven can light that, except yourself, in your own understanding and meditation. And to die to everything within oneself, for love is innocent and fresh, young and clear.

Then, if you have established this order, this virtue, this beauty, this light in oneself, then one can go beyond. Which means then the mind, having laid order, which is not of thought, then the mind becomes utterly quiet, silent – naturally, without any force, without any discipline. And in the light of that silence all action can take place, the daily living, from that silence.

And if one has or if one were lucky enough to have gone that far, then in that silence there is quite a different movement, which is not of time, which is not of words, which is not measurable by thought, because it is always new; it is that immeasurable something that man has everlastingly sought. But you have to come upon it; it cannot be given to you. It is not the word, not the symbol, those are destructive. But for it to come, you must have complete order, beauty, love, and therefore you must die to everything that you know psychologically, so that your mind is clear, not tortured, so that it sees things as they are, both outwardly and inwardly.

-J. Krishnamurti

From Public Talk #4, Amsterdam, Netherlands, 19 May 1968

Here you can listen to the talk This Light in Oneself.

Desiring the Unattainable – Osho

Desire only that which is within you.

It looks absurd, paradoxical, illogical: Desire only that which is within you. Desire is basically for that which is not within you. Desire means the desire for something that is not within you. If it is already within you, then what is the need to desire it?

We never desire ourselves as we are. We always desire something else. No one desires himself; there is no need. You are already that; you are not missing anything. You desire something that is missing.

This sutra says: Desire only that which is within you for many reasons. One, if you desire something that is not within you, you may get it, but it will never become yours. It cannot. Really, you can never become the master of it; you will just become a slave. The possessor is always possessed by his possessions. The greater the number of possessions, the greater the slavery that is created.

You are possessed by your possessions, and you were desiring to be the master. Frustration sets in because your whole hope is frustrated. You come to a point where the things you wanted are there, whatever you desired has happened, but you have become the slave. The kingdom now appears to be nothing but an imprisonment and whatever you possess, or think that you possess, is not really possessed, because it can be taken away at any moment. Even if no one takes it away, death is bound to take it.

In religious terminology, that which can be taken away by death is not yours. Death Is the criterion. There is only one criterion to judge whether you really possess something. Judge it against death and see whether you will still have it after. your death. If death takes it, you never possessed it. It was just an illusion.

Is there something that death cannot take from you? If there is nothing, then religion is pointless, meaningless. But there is something that death cannot take over and that something is hidden within you. You already possess it. It is your innermost nature. It has come with you; you are born with it. Or rather, it will be better to say that you are it, not that you possess it. If you possess it, it can be taken away.

You are it, it is your very being. It is your very ground; it is your existence. That is what is called atman. Atman means that which you are already. No one can take it away from you; not even death can destroy it. This sutra says: Desire only that which is within you. Desire atman, desire your innermost self, desire the center which you already possess but you have forgotten completely.

Why does man forget? It is a necessity. To survive, attention has to be paid to the outside world. To survive, to exist, to remain in life, you have to continuously pay attention to things: to food, to shelter. The body needs attention. It becomes ill, it is prone to suffering. The body is continuously struggling to survive because, for the body, there is death. The body is in a continuous struggle with death, so constant attention has to be paid to it.

The body is always in a state of emergency because at any moment death can occur. You have to be continually aware and continually conscious of this fight against death, so your whole attention moves outward. No energy is left to move within. This is a survival necessity. That’s why we go on forgetting that one center within us exists that is deathless, one center within us exists that is eternal, one center in us exists that is absolute bliss.

Pain attracts attention; suffering attracts attention. If you have a headache, your attention moves to the head; you become aware that you have a head. If there is no ache in the head, you forget your head. You become headless – as if you have no head.

The body is felt only when it is ill. If your body is absolutely healthy you will not feel it. You will become weightless. Really, you will become bodiless. This is the only criterion of authentic health: that the body is not felt at all. Whenever the body is felt it means that there is some illness, some disturbance. Your attention is called.

There are so many problems that come from the outside that your attention is constantly engaged and occupied there. That’s why you forget that something exists right in the very center of your being that is deathless, that is divine, that is blissful. This sutra says:

Desire only that which is within you.

For within you is the light of the world – the only light that can be shed upon the path. If you are unable to perceive it within you, it is useless to look for it elsewhere.

The eighth sutra:

Desire only that which is beyond you.

Desire only that which is beyond you. Always desire the impossible, because only through that desire do you grow. And what is impossible? Climbing Mt. Everest is not impossible; neither is going to the moon. Both have become possible. Someone has reached Everest. Even when no one had reached there, it was not impossible. Difficult, but not impossible. It was within human capacity to reach. The moon is within our capacity to reach and soon man will reach other planets as well. It is not impossible, only difficult. Someday it will become possible. Only one thing is impossible, one thing is beyond you, and that is your innermost self.

Why? I say that the moon is not so difficult to reach even though the moon is so far away, and I say that your innermost self is more impossible to reach even though it is just within you. Why is it so difficult to reach then? Because it is within you, that’s why. You only know how to reach what is without. Your hands can reach for what is without, your eyes can see what is without. Your senses open to the outside; you have no senses that can help you look within. Your mind moves without; it cannot move within. That’s why the mind has to be thrown. Only then can you enter meditation.

The mind is basically a movement toward the without. You can observe this very easily. Whenever you think, you are thinking of something that is outside of you. Whatsoever you think about is always outside you. Have you ever thought about anything that is within? There is no need to think about what is within because you can experience it. There is no need to think about it; thinking is a substitute. You can realize that which is within you. It is just by the corner. You move your head, you change your direction. From without you turn within, and you can experience it. What is the need to think about it?

But we go on thinking even about the within. We think about what atman is. We think, “What is the self?” We create philosophies and systems. We go on creating theories that the self means ‘this’, the definition is ‘this’, and no one tries to feel it. It is so near to you – what is the need of theories?

Theories are needed for what is far away, because you cannot reach it right now. You have to create a bridge. Theories are needed to reach the moon, but they are not needed to reach the center within you, because there is no gap. Nothing is to be bridged; you are already there. Just a change in your attitude is needed and you can realize it. There is no need of theorizing or philosophizing. But we go on creating philosophies. We have created thousands and thousands of philosophies. and philosophers go on wasting their lives thinking about that which was already within them. They could have jumped within at any moment!

But it is beyond. Beyond the senses, because the senses cannot open toward it; they open in the opposite direction. And beyond the mind, because the mind cannot lead you there; it always leads you somewhere else. The mind is an instrument for the world; it is a mechanism to move without, to move away from you. It is meant for that. That’s why there is so much emphasis that in samadhi there is no mind. Samadhi is a state of no-mind, the mind ceases.

In the techniques of meditation that we are doing, the whole effort is this: how to cease to be a mind, how to drop the mind, how to drop thinking, how to come to a moment where no thinking exists, where simply attention, simply awareness, exists. ‘No thinking’ means that there are no clouds in the sky; just the sky is there. ‘No thinking’ means that there are no clouds in the mind, just consciousness. In that consciousness, you are within.

When you are in the mind, you are without; when you are in no-mind, you are within. This transfer from mind to no-mind is the whole journey. If you can add ‘no’ to your mind, you have reached. That’s why it is called beyond.

Desire only that which is beyond you – beyond your senses, beyond your mind, beyond your ego. ‘You’ will not be there. Your innermost center is not you; you are just the periphery. The periphery cannot be at the center. When you move toward the center you leave the periphery. The periphery cannot exist at the center. It belongs to the center but it exists outside the center, just around it.

Whatsoever you know about yourself is just the periphery: your name, your identity, your image. You are a Hindu or a Mohammedan or a Christian; you are black, or you are white; you are this and that. Your nation, race, culture – all this is just on the periphery; all your conditionings are just on the periphery.

The world cannot enter your center. It can only cultivate the periphery; it can only touch you on your boundaries. Only your boundary can be Hindu, only your boundary can be Christian, only your boundary can be Jain. ‘You’ are not; you cannot be.

Only your boundary belongs to India or to Pakistan or to America. You cannot belong to any nation, to any race. You belong to existence itself. All divisions are false at the center, but meaningful on the periphery.

Whatsoever you know about yourself is your ego. ‘Ego’ is just a utilitarian word. Your whole periphery means ‘you’. But this ‘you’ will drop when you start moving inward. This ‘you’ will drop by and by; this ‘you’ will disappear; this ‘you’ will evaporate. Then a point will come when you are authentically yourself; your old self is no longer there.

That’s why it is said: Desire only that which is beyond you. It is beyond you because when you reach it you have lost yourself.

Desire only that which is unattainable.

Desire only that which is unattainable. What is unattainable? Look around – everything is attainable. You may not have attained it, but it is attainable. If you make enough of an effort, you can attain it. Potentially, it is attainable.

Alexander created a big empire. You may not have created one, but what Alexander can do you can do. It is not impossible; it is not unattainable. You may not have gathered as many riches as Rockefeller or someone else but what Rockefeller can do you can do It is human: it is within your capacity. You may be a failure. you may not be able to attain it, but it is attainable. Your failure is your own failure, but potentially you could have been a success so the thing cannot be said to be unattainable.

Then what is unattainable? That which cannot be attained? If that is the meaning, then what is the point of desiring it? If it cannot be attained, then the desire is futile. Why desire that which is unattainable? What’s meant by it?

The meaning is very deep, esoteric. The meaning is that your innermost self is unattainable because it is already attained. You cannot attain it because you are it. You cannot make it an achievement. It is not something that has to be attained. It is already there; you have never been away from it. You have never lost it; it is your very nature. It is you, your innermost being. You cannot achieve it; you can only discover it. You cannot attain it; you can only uncover it; you can only recognize it.

There is no possibility of inventing it; it is already there. It is not to be earned; it is already there. You just have to give your awareness to it. You have to focus your awareness on it and suddenly that which was never lost is found.

When Buddha attained enlightenment, someone asked him, “What have you attained?”

Buddha said, “Nothing, because whatsoever I have attained – now I know that it was always there. It was never lost. I have simply discovered it. I have known some treasure which was, already, always within me.”

Desire only that which is unattainable.

It is unattainable, because it forever recedes. You will enter the light, but you will never touch the flame.

In another sense also it is unattainable. You will never be able to say, “I have attained it,” because who will say that I have attained it? That ‘I’ which can claim is no more. That ego – the periphery – is no more. In attaining, in discovering, it has to be lost. The ego has to be thrown away, cast away. You can reach only when you have become egoless. You cannot reach with the ego, because the ego itself is the barrier.

So who is there who will claim? It is said in the Upanishads that if someone claims that he has attained, know well that he has not attained, because the very claim is egoistic. If someone says. “I have known God,” know well that he has not known God; because once God is known, who is there to claim? The knower is lost in the very phenomenon of knowing. Knowing happens only when the knower is not When the knower is absent, the knowing happens – so who will claim?

There was one Zen monk, Nan-in. Someone asked him, “Have you known the truth?”

He laughed but kept silent. The man said, “I cannot understand your mysterious laughter. Nor can I understand your mysterious silence. Use words. Tell me. And be dear about it. Tell me yes or no. Have you known the truth, the divine?”

Nan-in said, “You are making it difficult for me. If I say yes, the scriptures say, ‘One who says, “I have known,” has not known.’ So if I say yes, it means no. And if I say no, it will not be true. So what am I supposed to do? Don’t force me to use words. I will laugh again and keep silent. If you can understand, it is okay. If you do not understand, it is also okay. But I will not use words. Don’t force me to, because if I say yes, it means that I have not known, and if I say no, it will not be true.”

You will reach, but in your purity. In that purity, your ego will not be there. The ego is the impure, foreign element within you – just the dust gathered all around you. It is not you. Naked, you will reach. Your ego is just like your clothes. It will not be there.

Desire only that which is unattainable.

-Osho

From The New Alchemy: To Turn You On, Discourse #4

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Bring the Dawn, Dispel the Darkness – Osho

When I was a student at a Japanese Buddhist University I heard the word consciousness. Beloved Osho, what does it mean?

Kranti Satbodha, consciousness you already have, but only in a very small proportion. It is just like an iceberg – one tenth is above water and the rest is under water. Just a little bit is conscious in you.

I am saying something and you are listening to it; without consciousness it is not possible. These pillars of Chuang Tzu Auditorium are not listening – they don’t have consciousness. But we are aware only of a very small piece of consciousness.

Meditation is the whole science of bringing more and more consciousness out of darkness. The only way is to be as conscious as possible twenty-four hours a day. Sitting, sit consciously, not like a mechanical robot; walking, walk consciously, alert to each movement; listening, listen more and more consciously, so that each word comes to you in its crystal-clear purity, its definitiveness. While listening, be silent, so that your consciousness is not covered by thoughts.

Just this moment, if you are silent and conscious you can hear small insects singing their song in the trees. The darkness is not empty, the night has its own song; but if you are full of thoughts then you cannot listen to the insects. This is just an example.

If you become more and more silent, you may start listening to your own heartbeat, you may start listening to the flow of your own blood, because blood is continuously flowing all through your body. If you are conscious and silent, more and more clarity, creativity, intelligence, will be discovered.

There are millions of geniuses who die without knowing that they were a genius. There are millions of people who don’t know why they have come, why they lived and why they are going.

It happened . . . George Bernard Shaw was traveling from London to some other place in England. The ticket checker came and Bernard Shaw looked in all his pockets, opened his suitcase – he was perspiring – the ticket was missing.

The ticket checker said, “I know you; everybody knows you, there is no need to be worried. You must have put it somewhere, don’t be so tense”. Bernard Shaw said, “Who is being tense about the ticket?” The ticket checker said, “Then why are you perspiring and looking so nervous?”

He said, “The problem is that now the question arises of where I am going. It was written on the ticket. Now, are you going to tell me where I am going? Who is going to tell me?” The ticket checker said, “How can I tell you where you are going?”

So Bernard Shaw said, “Then you should go and leave me alone. I have to find the ticket. It is a question of life and death. Where am I going? I must be going somewhere, because I have come to the station, purchased the ticket, entered the compartment. So one thing is certain, I must be going somewhere.”

This is the situation most people never come to know – their consciousness is a hidden treasure. One does not know what it contains unless you awaken it, unless you bring it into light, unless you open all the doors and enter into your own being and find every nook and corner. Consciousness in its fullness will give you the idea of who you are, and will also give you the idea of what your destiny is, of where you are supposed to go, of what your capacities are. Are you hiding a poet in your heart, or a singer, or a dancer, or a mystic?

Consciousness is something like light. Right now you are in deep darkness inside. When you close your eyes there is darkness and nothing else.

One of the great philosophers of the West, C.E.M. Joad, was dying, and a friend, who was a disciple of George Gurdjieff, had come to see him. Joad asked the friend, “What do you go on doing with this strange fellow, George Gurdjieff? Why are you wasting your time? And not only you . . . I have heard that many people are wasting their time.”

The friend laughed. He said, “It is strange that those few people who are with Gurdjieff think that the whole world is wasting its time, and you are thinking that we are wasting our time.” Joad said, “I don’t have much longer to live; otherwise, I would have come and compared.”

The friend said, “Even if you have only a few seconds more to live, it can be done here, now.” Joad agreed. The man said, “You close your eyes and just look inside, and then open your eyes and tell me what you find.”

Joad closed his eyes, opened his eyes and said, “There is darkness and nothing else.” The friend laughed and he said, “It is not a time to laugh, because you are almost dying, but I have come at the right time. You said that you saw only darkness inside?” Joad said, “Of course.”

And the man said, “You are such a great philosopher; you have written such beautiful books. Can’t you see the point, that there are two things – you and the darkness? Otherwise, who saw the darkness? Darkness cannot see itself – that much is certain – and darkness cannot report that there is only darkness.” Joad gave it consideration and he said, “My God, perhaps the people who are with Gurdjieff are not wasting their time. This is true, I have seen the darkness.”

The friend said, “Our whole effort is to make this “I,” the witness, stronger and more crystallized, and to change the darkness into light. And both things happen simultaneously. As the witness becomes more and more centered, the darkness becomes less and less. When the witness comes to its full flowering, that is the lotus of consciousness – all darkness disappears.”

Satbodha, we are here in a mystery school, doing nothing else than bringing more and more crystallization to your witness, to your consciousness; so that your inner being, your interiority, becomes a light, so full and overflowing that you can share it with others.

To be in darkness is to be living at the minimum. And to be full of life is to live at the maximum.

– Osho

From The Razor’s Edge, Discourse #11

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

The Final Secret – Osho

The twelfth sutra:

Inquire of the inmost, the One, of its final secrets which it holds for you through the ages. The great and difficult victory, the conquering of the desires of the individual soul, is a work of ages; therefore, expect not to obtain its reward until ages of experience have been accumulated. When the time of learning this rule is reached, man is on the threshold of becoming more than man.

The knowledge which is now yours is only yours because your soul has become one with all pure souls and with the inmost. It is a trust vested in you by the most high. Betray it, misuse your knowledge, or neglect it, and it is possible even now for you to fall from the high estate you have attained. Great ones fall back, even from the threshold, unable to sustain the weight of their responsibility, unable to pass on. Therefore, look forward always with awe and trembling to this moment, and be prepared for the battle.

Inquire of the inmost, the one, of its final secret, which it holds for you through the ages. Only on the periphery are we many; only on the circumference does the multiplicity exist. The more we move toward the center, the more we move toward the one. On the center we are one.

On the periphery we exist as many. Your personality is different from the personality of your neighbor. Your individuality is different from anyone else. But your innermost center is not different. Your innermost center is the innermost center of all. When you reach the innermost, you reach to the one.

The whole world is just the circumference. The center – you may call it God, or you may call it the supreme soul or whatsoever you like – but when you reach your own innermost center, you have reached the innermost center of all. And there, all secrets are hidden, in that one. And there, all the mysteries can be revealed to you.

You cannot know them beforehand. Unless you enter the innermost temple of the One, mysteries will remain mysteries. You can create many theories about them and many philosophies, but it is of no use, futile, meaningless. You can philosophize much, but nothing can be concluded. It has happened for ages. Centuries have passed and men have been philosophizing, creating thousands and thousands of philosophies, theories and systems with no result. You can create them, but it is mental. You don’t know.

You can imagine. You can create a very coherent system of thoughts, but it is only in your thoughts, in your dreams. Philosophers are creative, but creative of dreams, fantasies. They create logical systems, they argue for them, but the truth cannot be created through logical systems; the truth cannot be reached through arguments. Whatsoever you reach will just be a hypothesis. The truth can be reached only through experience.

That is the difference between philosophy and religion. Religion says that the truth is not known, because you are not capable of knowing it. Unless you are transformed totally – unless you become a different one, unless your perspective changes, your outlook changes, your eyes change, your heart changes – you will not know truth. Truth cannot be known through contemplation; it can only be known through your inner transformation.

Contemplation is possible, but you remain the same; you just go on thinking in your head. You can create many things in the head. You can believe in them, but you know they are your creations. Truth is not a creation; you cannot create it. You can only discover it, uncover it – it is hidden. No arguments will help. Only a real travelling inward will be of any use.

Religion is anti-philosophical. It says that philosophy is of no use; it is just intellectual gymnastics. You can enjoy it, it is a game of words, logic, arguments, but it will not give you anything; you will not reach anywhere. You are just sitting in your easy chair with closed eyes, thinking and thinking and thinking. You can go on thinking for ages. You can think coherently, consistently, but you will still not come any nearer to the truth.

You may even go farther away, because truth is not a mental construct. It is already there; it is not a mental construct. On the contrary, because of your mentation, because there is too much activity in your mind, it is hidden. Your mind creates the clouds. You go on moving in the clouds and the sky is hidden. Disperse the clouds, disperse thoughts, disperse arguments, logic, philosophies, and suddenly it is revealed. It has always been there; it is already the case.

You do not have to do anything to create it. You simply have to be yielding, surrendering to it, thoughtless, alert, aware, and it is there. It has always been there. The truth is hidden within you, so you need not go anywhere else. No need to go to the Himalayas. The only need is to go within.

This sutra says Inquire of the inmost, the One, of its final secrets which it holds for you through the ages. But only through non-thinking can you inquire. This seems contradictory, because whenever we inquire, we use thinking. Our ordinary method of inquiry means thinking and more thinking. But this inquiry, the inquiry of religion, is not thinking. The inquiry of religion can be done only when you are alert and non-thinking.

Remember this: I emphasize non-thinking alertness because in non-thinking you may go to sleep if you are not alert. Then it is of no use. You are alert when you are thinking but that is of no use, because thinking creates the clouds. Or you can be non-thinking and asleep. That too is of no use because the sky is there but you are asleep so you cannot see it. So two things are needed: non-thinking and alertness. No-thought consciousness. No-mind awareness. If you can create this phenomenon within you (no mind on the one hand and awareness on the other hand), this is what meditation is; this is what I call dhyana.

In this situation, truth becomes revealed. And that truth is one, the most inner one. It is not yours. That center is the center of the whole existence.

You exist only on the periphery, the circumference. The more inward you move, the less and less you become. When you reach to the innermost center, you are no more. In a sense, you are no more; the old man is dead. But in another sense, for the first time you are, because now the innermost reality is revealed to you, the eternal is revealed to you. Now you have reached that which never changes.

The great and difficult victory, the conquering of the desires of the individual soul, is a work of ages; therefore, expect not to obtain its reward until ages of experience have been accumulated. When at the time of learning this rule is reached, man is on the threshold of becoming more than man.

When you enter within, toward the one, you are reaching a new state of existence and being. You are becoming more than man; you are becoming superman. You have reached higher than humanity; the human animal is transcended.

The human animal lives in sleep, deep sleep, unconsciousness. You go on doing things while you are deeply asleep. You move on the street, and you are asleep. You eat your food, and you are asleep. You listen to me, and you are asleep. You are not alert; you are not aware. The mind goes on weaving things within, dreams continue.

You may be here physically. Psychologically, you may not be here at all. Then you are asleep. In your mind you may have moved somewhere else. If you have moved somewhere else then you are not here with consciousness. Only your physical body is here.

Remember this: whatsoever you are doing, do it so alertly, with full awareness, that your consciousness is there; it is not allowed to move. Then only will you come to know what awareness is. Moment to moment, move in the present. Don’t go away from the present or you will have gone into dreams.

This awareness makes you totally different from ordinary humanity. You are alert. You have become more than man.

The knowledge which is now yours is only yours because your soul has become one with all pure souls and with the inmost. So don’t get egoistic about it in any way, don’t think that you have now gained a superhuman state because you are alert.

You are alert only, you are aware only, you have transcended humanity only, because now you are becoming one with all the great souls. You are becoming one with existence itself. Don’t get egoistic about it, because if you get egoistic the journey stops. You can fall back. Egoism is the last point from where sleep can enter again. Egoism is the point from where unconsciousness can again come to you. You can again fall back in the trap; you can again start dreaming.

It is a trust vested in you by the most high. This awareness is a trust vested in you by the Most High, the innermost one. Betray it . . . You can betray it still; you can fall back again. You are still fluid; you have still not crystallized. The old state has gone, the new is still forming – it is in a fluid state. You can go back; you can fall back. The transformation has not happened in its totality. Only in part are you different. Part of you is still the old.

It is a trust. Betray it, misuse your knowledge . . . You can betray it. If you become egoistic – if you say, “This is my knowledge,” if you say, “I have come to know. I have realized. I have known God. I have become this and that,” – if you claim, you have betrayed. The claim shows that the ego still persists in you; the ego is there behind it. You have fallen into the trap again. The one who has known will not claim that he has known. There is no need to claim. Any claim comes from the ego; claim means ego. If you claim, you are betraying it.

. . . misuse your knowledge . . . You can misuse it. You can use it to exploit others, you can use it to dominate others, you can use it for ends which are not spiritual, but then you will fall back. Knowledge is dangerous because knowledge is power, and if you use it for ends which are not right, you will lose the grip; you will fall back. That which has been given to you can be taken back. No one takes it back from you – you, yourself, lose it.

. . . or neglect it . . . You can neglect it. If you neglect it, it will stop growing. And remember, if something is not growing you are going backwards. In existence, nothing is static. Either you grow or you fall back; either you move forward, or you are moving backward. You cannot remain at rest. Eddington has said somewhere that the word ’rest’ is the most fallacious word. Nothing like rest exists in the world. Either things are going forward or going backward. Either you are increasing in something or decreasing. There is nothing like rest; you cannot rest no matter where you are, no. If you are trying to rest, you will fall back. Even if you want to rest at the point where you are, you have to grow more. Only through growing can you rest. Otherwise, you will fall back.

. . . neglect it . . .

You can neglect it . . .

. . . and it is possible even now for you to fall back from the high estate you have attained. Great ones fall back, even from the threshold, unable to sustain the weight of their responsibility, unable to pass on. Therefore, look forward always with awe and trembling to this moment, and be prepared for the battle.

Even from the very threshold of the temple of the divine, you can go away. Just a knock and the door would have opened, but without knocking you can move away. The nearer you are, the more possibility there is to move away, because you become more confident that you have reached. This is even more dangerous. Unless you have reached and become one with the flame, do not be too confident. You can lose it at any moment. Confidence can be dangerous.

It always happens that when you have come nearer to the goal you feel more tired. You want to rest. Now you know that the temple is right nearby, and you can reach at any moment; there is no difficulty. “I can relax a little, I can rest a little.” Then you can lose the very thing that was near. It may go far away.

Relaxing near the goal is dangerous because the moment you relax you can fall back. And when you become aware again, you will find that the temple has disappeared.

When the goal is near, don’t relax your effort. Rather, now bring your total energy to it; become totally absorbed in it. This is the moment that the sutra is talking about when it says: . . . look forward always with awe and trembling to this moment. Don’t relax. There is no relaxation unless you have become one with God. Before that, no relaxation is possible.

-Osho

From The New Alchemy: To Turn You On, Discourse #16

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

The Path is Found – Osho

Having obtained the use of the inner senses, having conquered the desires of the individual soul, and having obtained knowledge, prepare now, O disciple, to enter upon the way in reality. The path is found. Make yourself ready to tread it.

Having obtained the use of the inner senses . . . We know about our outer senses, but each sense has a double dimension. For example, eyes. They can look out. This is only one dimension of their functioning. They can look inward also. That is their other function. Or ears. You can hear what is happening outside. That is one function, one dimension. You can also hear what is happening within. That is another function, another dimension.

Every sense has two doors. One opens into the outside world; the other opens into the inside world. Each sense is both outer and inner, but we use our senses in only one way. We have become fixated; we have forgotten that these same senses can be used to reach within.

Having obtained the use of the inner senses . . . Having obtained the hidden dimensions of the senses, many things can become possible. A new world opens before you. The inner is as vast as the outer, the inner is as great as the outer. You are just standing in between: you are standing in between the inner and the outer universes.

The outer is vast. They say it is infinite, endless, beginningless; there is no boundary to it. The same is true for the inner also. No boundary – the inner space is again infinite. The outer is being searched by scientific methods. The inner can be searched through yogic methods.

Science has developed much and has come to know much about the outer world. But the inner has become forgotten; it is no longer remembered. We are rich now as far as the outer world is concerned, outer experiences are concerned, and we have become absolutely poor, beggars, as far as the inner is concerned. But what is the use of gaining the whole world if, in gaining it, you lose yourself?

If the self is lost, what is gained? Even if you gain the whole world, nothing is gained. If you lose yourself then the very meaning of life, the very significance – the beauty, the truth, the good, everything – is lost. Man can accumulate things, can accumulate powers, at the cost of losing himself. Then, the whole point is missed.

Science tries to magnify the outer senses. Now, through mechanical devices, we can look far away into space. Eyes are magnified by the scientific method. Now we can hear long distances. Scientific technology magnifies your ears.

The same is possible for the inner senses also. Through meditation, through yoga, through tantra – the inner technologies – your inner senses are magnified. And once they are magnified, many things are revealed to you.

Unless they are revealed to you, they appear like myths, superstitions. We hear, we read, many things about Buddha, Jesus, Krishna which cannot be believed. Mohammed, Zarathustra, Moses – they look mythological now because whatsoever they say we cannot experience ourselves. We have lost the touch. Moses says that he heard the voice of God on Mount Sinai. How can we believe it? We have never heard anything like it.

If you go to a primitive tribe and tell them that on radio, we hear voices travelling long distances, they will not be able to believe it. Or, if you say that on television, we see pictures travelling far, far distances, they will not believe it, because they have no experience of it.

In the same way, we have become primitives as far as the inner is concerned. Moses says he hears God. Jesus talks with his father who is in heaven. They look neurotic to us. They must be mad. There are many studies on Jesus, psychological studies, that say he must have been insane. “What does he mean, talking with God? Where is God? How can you talk to him? And how can God talk to you? Jesus must have been insane. Illusions must have happened to him and he believed in his illusions. He was neurotic.” He looks neurotic because we have become primitives as far as the inner world is concerned.

If your inner senses are penetrating, if your inner senses are alive, if you have come to know how to use them, you can also tune yourself to the divine. You can hear, you can listen, you can see, you can touch the mysteries. They are always there. Moses is not neurotic – we have become primitives. Jesus is not mad – we have lost contact with the inner.

Having obtained the use of the inner senses, having conquered the desires of the outer senses – because if the desires of the outer senses are still alive, you cannot move within. Desire means the way to go out; desire is the path that leads you out. If your mind is still desiring, you cannot move within.

That’s why there is so much insistence on desirelessness. It is not a moral concept. Desirelessness is a very scientific concept. If you want to move within, your mind must lose all desire to move without. Otherwise, how can you move within? It is simple mathematics. If you want to go to the left, you must leave the desire to go to the right. Otherwise, one leg moves to the right; the other moves to the left. You will become mad; you will go insane. You cannot move in two directions simultaneously. Desire leads without. Desirelessness, within.

. . . having conquered the desires of the outer senses, having conquered the desires of the individual soul . . . If you are still self-centered, you always think in terms of your own ego; you always think in terms of your own individuality, your own selfishness. Then the deeper truths of existence cannot be revealed to you. You are not yet capable of it; you are not worthy of it. And, it is dangerous also.

Try to understand it: for example, science has now come to understand some very basic mysteries of matter. Science has forced matter to reveal certain secrets about atomic energy. It has become destructive. Man was not yet capable, not yet worthy to know such a great secret. Science forced matter. Science is aggressive.

Einstein is reported to have said, “If I am born again, I would not want to be a scientist. Rather, I would like to be a plumber. Whatsoever I have done is destructive. Whatsoever I have revealed, my whole life is wasted. It seems that I may be one of the persons responsible for the destruction of the whole humanity.”

His last days were of deep suffering. A secret had been revealed, but man was not yet ready, not yet worthy of the revelation. Man is still childish, stupid. foolish. Such a great power – atomic energy – cannot be given to his hands.

And now, politicians have captured the secret. And politicians are bound to be stupid, they cannot be anything else, because any person who has political ambitions is an egoist. The desire to capture power is the desire of the ego. and the ego is the most foolish thing possible. It can force you to do anything; it is mad. Political ambition is an obsession with the ego.

Scientists have uncovered certain secrets and politicians have captured those secrets. Then they destroyed Hiroshima and Nagasaki. And now, they are ready to destroy the whole planet. At any moment, the whole earth can be destroyed. We have more destructive forces now than is needed to destroy the earth seven times more. We can destroy seven earths like this; this is nothing. And we are developing more and more destructive powers. For what? Why is there so much hankering after death and destruction? Einstein says that it was foolish on the part of scientists to force nature to reveal certain secrets for which man was not yet worthy. But you can do it, because matter can be forced.

You cannot do it inwardly. Consciousness cannot be forced. No inner secret can be revealed to you unless you are ready for it. Unless it is going to be beneficial to you and others, it cannot be revealed. So this sutra says: having conquered the desires of the individual soul – ambition, ego, power-lust, thinking yourself to be the center of the universe – unless you have conquered these, the innermost secrets of consciousness cannot be revealed to you.

. . . having conquered the desires of the individual soul, and having obtained knowledge, prepare now, O-disciple, to enter upon the way in reality. Whatsoever we were dealing with up until now was a work on the consciousness: your own consciousness, subjective consciousness. All the sutras until now were meant to work, to function, to change, to transform, to mutate, subjective consciousness. When one comes to be totally aware in his subjective world, he can enter into reality.’

Remember this: if you move within, you move into the subjective; if you move out, you move into the objective; if you move beyond both, you move in reality. Objectivity is not reality; objectivity is only part of reality. Subjectivity is also not reality. It is, again, part of reality. When subjectivity and objectivity are both transcended, you enter reality.

If you use your senses for the outer journey, you will reach objects. If you use your senses for the inner journey, you will reach the subject, the knower. Through the outer, the object: the known. Through the inner, the knower: the subject, the self. But both are just a part. Reality consists of both.

In reality, both are one. This we have called brahman: the ultimate reality. You cannot enter into the ultimate reality either through object or through subject. You have to lose both. That’s why to know the soul you have to use the inner senses and to know matter you have to use the outer senses; but to know brahman you do not have to use any senses, neither the outer nor the inner. If you want to enter the ultimate reality, senses have to be dropped completely, outer and inner both. Without the senses, one enters reality.

That’s why Shankara cannot concede that science knows reality. He says that science only knows the objective. And he cannot concede that those who say there is no brahman know reality, because they know only the subjective self. Only those who go beyond both – this duality of object and subject – know the ultimate truth.

. . . prepare now, O disciple, to enter upon the way in reality. The path is found; make yourself ready to tread it.

The tenth sutra:

Inquire of the earth, the air and the water, of the secrets they hold for you.

If you are ready to lose objective and subjective distinctions, you can ask directly: Inquire of the earth, the air and the water, the secrets they hold for you. You can ask the elements directly. If you are ready to lose the division between subject and object, if you are ready to lose all thoughts, if you are ready to lose your mind, your mentation, if you are ready to be vacant and empty, you can ask the elements about the secrets they hold for you.

And what secrets do they hold? Buddha happened in this world. He is recorded by the earth, by the air, by the water, by the sky, by the space, by everything. The happening of a Buddha is such a great phenomenon that the universe records how it happens. Krishna danced on this earth. He is recorded. The very phenomenon is such a peak that the earth cannot forget it, the sky cannot forget it. They record it. Whatsoever happens of such great magnitude is recorded by the elements.

You can ask directly. If you are totally empty, you can ask directly, and the earth will reveal its secrets. If Krishna really delivered the sermon of Gita on the battlefield of Kurukshetra it must be hidden somewhere in the air, in the heart of the air. If you are ready, if you are worthy, the air can reveal the most secret doctrines to you.

You will feel very strange when it is revealed, you will feel very puzzled, because the Gita that has been recorded by man is nothing; it is deeply erroneous. Many things have been projected into it, many things have been deleted from it. It is not the real thing; it is just a human record. And it is natural for the human mind to err.

But the elemental forces of nature also record, and their records are absolutely true, because there is no mind to interpret, to change, to add or to delete. The purest is recorded there. If Mohammed spoke, if Jesus spoke, it is recorded there. The earth cannot lose contact with so highly evolved, highly developed, transformed beings. It cannot lose contact with them; the contact remains. It can be revealed to you. The development of your inner senses will enable you to do this.

The eleventh sutra:

Inquire of the holy ones of the earth the secrets they hold for you.

The conquering of the desires of the outer senses will give you the right to do this.

Inquire of the holy ones of the earth the secrets they hold for you. We exist in the body, but there are many holy ones around you who exist in a bodiless state. The human spirit can exist either in a body or in an unembodied form. The unembodied form is still part of the universe; it is still in the world. It has not escaped it; liberation has not yet happened. It is prone to come back, it tends to come back. It simply waits for the right womb.

There are many holy masters existing in an unembodied form who are not absolutely enlightened. When one is absolutely enlightened he disappears from the body and from the form itself. He disappears completely; he dissolves into the world’s source. A Buddha, a Jesus – they dissolve back to the original source. But there are many who are not absolutely enlightened but who have come to know many things, who have realized many beauties, who have realized many truths (but not ‘the’ truth). They have realized many, many things and have reached a certain level. They’re not enlightened, but they have reached a certain level.

That is why they are called ‘the holy ones’. They can be of much help to you. If you are open to them, you can be in contact with them. In theosophy, they are called ‘the Masters’.

This book, Light on the Path, was dictated by the Masters to Mabel Collins. The Masters know many secrets that have disappeared from the earth, from the records of humanity, or have been distorted. Or, we just cannot read them because the language is forgotten. It is still not possible to know what is written in the Harappa Mohenjodaro culture. It remains a secret. We know something is written, but what is written we don’t know. The form remains but the keys are lost. We know many scriptures from many cultures, but the language is lost.

These holy ones can reveal many things which go on lasting. They can make us remember. You can have contact with them if you are silent, innocent, moving inward. If you are using your inner senses you can have contact with them and your life can very easily become transformed. You, alone, may take lives to reach the goal, but with these holy ones, you can be helped easily.

And there are many of them. You just need to be open, unafraid, ready to receive the guidance, and the guidance will be given to you. But before you can receive it, you have to prepare yourself in receptivity, in deep receptivity. Through meditation. that receptivity will happen to you. And there is no other way. Only through silence will you become capable of hearing something that comes from the beyond.

Remember one thing continuously: that you have to be more and more silent, and more and more centered within. Whenever you have time, close your eyes and move within. Don’t be busy when there is no business, don’t remain occupied unnecessarily.

I see people who are unnecessarily engaged. I have seen people reading the same newspaper again and again. They don’t have anything else to do so they read the same newspaper over and over again. They cannot remain empty; they cannot remain vacant. To be meditative means to learn how to remain vacant, unoccupied. Close your outer senses and just fall within.

Use any time you find for this and soon the day will come when it will become as easy as moving in and out of your house. You come out of your house without any difficulty; you go back into your house again without any difficulty. You need not even think about how to go in and how to go out. You come out when you are needed outside; you go in when you are not needed outside. The phenomenon becomes this simple if you practice it. Then you can jump out at any moment, and you can jump in at any moment.

And once you have become capable of this easy movement, you have become free. Then the world cannot disturb you. Nothing can disturb you, because nothing reaches you when you are at your innermost center. When you are on the periphery, the world touches you. When you are at the center, you are beyond the world.

-Osho

From The New Alchemy to Turn You On, Discourse #15

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Look Into the Hearts of Men – Osho

The seventh sutra:

Regard earnestly all the life that surrounds you.

Regard the constantly and moving life which surrounds you, for it is formed by the hearts of men, and as you learn to understand their constitution and meaning, you will by degrees be able to read the larger world of life.

Reverence for life, regard for life. Ordinarily, the so-called religious are life negative. They are against life. Look at their faces, look at their eyes. They are condemning everything. This negative attitude has created a denial of life all over the earth. Religion has appeared to become an ally of death not a friend of life. It appears to be against life because it constantly goes on telling you, “Leave life. Transcend it. Move to some other life which is beyond this life.”

God seems to be against you being a part of life. It is as if life has been taken as a punishment. “You are here because you sinned. You would not be here if there was no sin in your life.” But this whole attitude is ill, pathological. Really, the divine and life are not two things. Rather, they are an extension of one phenomenon.

Here and there (this and the beyond) are not two things. What is here, this life, is a step toward the beyond. If you deny this life, you will not reach the other; you cannot go beyond. To go beyond this, no denial is needed.

To go beyond, a deep insight into life is needed. How to create a deep insight into life? Unless you have a reverence for life it is impossible. Revere life wherever you find it; help it to grow. Be creative toward it; don’t be destructive.

But we are destructive in many ways. Look around you. Everything that is deeply connected to life is condemned. Sex is condemned, love is condemned, because they are the source of life.

A person who is religious must be a monk, a celibate. Why? Why should a seeker of the divine be a celibate? What is the need? Why is there so much propaganda against sex, against love, against life? It is because sex seems to be the source of life; it seems to be the original energy that moves the world. Those who are against the world are bound to be against sex. “Cut sex completely from your life!” – that is their teaching. But if you cut sex, you cut all of life. If you are against sex, you cannot revere life. You have gone against life itself.

These sutras are very meaningful. They say to revere life in all its forms because the more reverence you have the deeper you can go. God is not really beyond, but rather within this life. God is the center, the very center. and life is just the periphery. Move deeply in life and you will reach to the very center, the very ground of life itself.

God is not the creator; he is the very creativity. Christian and Mohammedan concepts about ‘God the creator’ have created much confusion. These attitudes are a little childish. Good if you are talking to children, but nonsense if you are talking to persons of understanding.

It appears from the Christian and Mohammedan dogmas that God created the world somewhere in the past. He created the world within six days and then, on the seventh, he relaxed. And after that, he has not done anything. The world started running on its own.

This concept creates a divisive attitude: that God and the world are two different things. That’s not true. God has not created the world and made it separate from himself. It is not like when a painter paints a picture. The painter is one thing; the picture is something different. The Hindu concept is deeper. It says that God is not like a painter but, rather, like a dancer: Shiva the dancer. Like a dancer, because the dance and the dancer are not two. You cannot separate them. The painter can be separated from his painting, but the dancer cannot be separated from his dance. Dancer and dancing are one.

God is not the creator, not a separate entity. God is the very creativity, the very life. So if you are against life, you are against God.

Gurdjieff is reported to have said somewhere a very paradoxical but very true statement. He has said that the so-called religions are all against God because they are against life.

But authentic religiousness is always for life, never against it.

If you move deeper in the dance, you will reach the dancer. The dance is just the form. If you move deeper in the dance, you will reach to the very heart of the dancer. And if you move deeply into life, you will reach to the life-originating principle: God.

God is creativity. Or, if you allow me to say it, I would like to say that God is the very existence itself. God is life. Jesus has said, “God is love.” That was one of the reasons he was crucified – because he called God ‘love’. Love is condemned, it is a sin, and he called God ‘love’. He must have looked very rebellious; he must have seemed to be too much in favor of the life on earth. The old Jewish mind, the old religious mind, couldn’t tolerate it. This is sacrilege! Jesus talking about God in terms of love? God is beyond life and love! You must leave everything: life, love, everything. Only then can you find him. And this man Jesus – he brings God down to earth, and he talks in terms of love.

Really, God is life, God is love. God is this very world. Don’t create a division, don’t create a dualism. Only then can you revere life. Whenever you see life anywhere – a seed sprouting, a tree flowering, stars moving, a river flowing, a child laughing – remember God is near you. When a child laughs, look at the laughter. Enter into it. You have entered the very temple. When the river flows, watch lovingly. Be one with its flow; be in a deep reverence.

Hindus have called all rivers goddesses; they have called all hills deities. They have made the earth holy. It is one of the most beautiful things that has ever happened in human consciousness. Hindus call the Ganges: Mother. This is reverence for life. Hills they call gods. This is reverence for life. They worship trees. Those who have become intellectually sophisticated think they are stupid, superstitious people, but they are not. The tree is not the thing. When they are worshipping a tree or a river, they are worshipping life.

A tree is more alive than any temple, than any church; a river is more alive than any mosque. The stone idols in your temples are dead; a tree is more alive. You may be superstitious, but the person who is worshipping a tree is not. He may not be aware of what he is doing, but a deep reverence for life in all its forms is there, a deep respect.

And celebrate. Wherever you feel that life is growing, celebrate it, love it, welcome it, and a great transformation will happen to you because if life is revered in all its forms, you become more alive. You become more receptive to life, and life begins to flow abundantly in you; it overflows in you. That is what bliss is: life overflowing.

But you are more interested in death and less interested in life. More interested in destruction, in hate; more interested in wars than in love, in life. It makes you dead and dull. Before you are really dead, you are dead. When death really occurs to you, you are already dead.

Whatsoever you revere you will become. If you revere life, you will become life and more life. If you revere death, you will become death and more death.

Remember this:

Regard the constantly changing and moving life which surrounds you, for it is formed by the hearts of men; and as you learn to understand their constitution and meaning, you will by degrees be able to read the larger world of life.

The eighth sutra:

Learn to look intelligently into the hearts of men.

Study the hearts of men, that you may know what is that world in which you live and of which you will be a part.

We never look directly into anyone’s heart. It is dangerous, insecure, because then you may become involved; you may have to do something. So we never touch anyone. We just remain aloof, far away, removed. We move without touching anyone. And when I say this, I don’t only mean physically. Psychologically also.

We move without touching anyone physically. We are afraid to touch anyone or to have anyone touch us. Psychologically also we live in a shell: enclosed, encapsulated.

There are reasons for it. If you penetrate into somebody’s heart, you will have to do something about it. You will be filled with love, you will be filled with higher, superior values. Then you cannot remain as mean as you are, you cannot remain as unkind as you are, you cannot remain as self-centered as you are. If you look into the heart of the other, you will have to melt. The very looking into the heart of the other will become a merging of your egos.

So, no one looks at anyone. We don’t even look into the hearts of our friends. We take them for granted. We never even look into the hearts of our wives and husbands, our lovers and beloveds. We create an image, and we live with the image. We never talk to each other directly, because if you talk directly, you don’t feel safe; you become vulnerable. Remember this, if you penetrate into anyone’s heart, simultaneously your own heart becomes vulnerable. Otherwise, is not possible. If I look deeply inside you, I become available to you. You can also look deeply within me.

But that feels dangerous. I don’t want anyone to look deeply within me, because on the surface I am different, a false person. Deep down, I am someone else. On the surface I go on smiling – very kind, very loving – and deep down much hatred is there, much ugliness is there. So I don’t want anyone to penetrate within me.

But if I penetrate within you, the very effort to penetrate you simultaneously makes me available to you. We are afraid. We don’t want anyone to trespass, to look within us. It is dangerous to look into anyone’s heart and to be looked into by anyone. We become encapsulated, dead. We go on moving within an imprisonment.

Then how can you know life? If even a human heart is strange to you, and you have not looked into it, how can you move deeply into the greater heart of the divine, the very center of existence? Learn to look. From looking into the hearts of others you can learn to look deeply. It is the person’s depths. The depth of the person is his heart.

We talk through the mind. That is not the depth. The mind is on the surface, on the periphery. We talk, we discuss, we communicate only with words. We never remain silent even for a few minutes. Even those who are in love go on talking constantly, because if you are silent the heart can be penetrated. So we go on talking and talking.

The husband comes home. He starts talking. Nonsense, irrelevant things. What happened in the market, what happened in the shop, what is in the news, what’s come on the radio. He goes on talking. And the wife also goes on talking: what other wives are talking about in their houses and so on. They go on talking, they go on talking, until they fall asleep. Why so much talking? What is the purpose of it? Are they really interested in communicating something? No! They are afraid to communicate. If they are silent then their hearts will start communicating, so they go on talking. Talking creates a barrier. Mind to mind they meet so that heart to heart they will not meet. A heart-to-heart meeting is possible only in silence.

This is the way we are living. Then we say that we are living in misery. What else is possible? Misery will be your fate. But it is not your destiny. It is your own created misery; it is you who have created it. Encapsulated, you will be in misery. Open, vulnerable. you will become capable of being blissful. This opening is to be learned through looking into the hearts of men.

This sutra says:

Learn to look intelligently into the hearts of men.

Intelligence is impartial: no man is your enemy: no man is your friend. All alike are your teachers. Your enemy becomes a mystery that must be solved, even though it takes ages: for man must be understood. Your friend becomes a part of yourself, an extension of yourself, a riddle hard to read.

The sutra says Learn to look intelligently . . . By intelligently is meant be impartial. If you are partial, you cannot reach to the heart. All partiality focuses you in the mind; only impartial consciousness comes to the heart.

The heart is impartial; the mind is always partial. The mind is always party-bound, sectarian, for this and against that. The heart is neither for nor against. The heart is simply an opening, a receiving, a welcoming. It has no enemies and no friends; only the mind has enemies and friends. By ‘intelligence’ is meant impartiality. Only then are you intelligent.

If you are partial, you are not intelligent. You may appear to be sophisticated, educated, logical, but you are not wise, not really intelligent. Intelligence has the quality of no prejudice, no partiality, no feeling for and against, because only then can you look at the whole.

For example, if I say that you are my friend, it will be impossible for me to enter your heart. Or if I say that you are my enemy, then too it will be impossible to reach your heart. When I say you are my friend, or my enemy, I have taken you for granted. I feel that I know you. I understand that I have understood you. Otherwise, how is friendship possible? When I say you are my friend, I show that I like you; I’m saying that I like you. And when I say I like you, I have become partial. Then I cannot reach your heart. My liking will become a barrier.

When I say I like you, I am really imposing myself upon you. My liking. I say you are good because how you are is according to my liking. Now I have entered in you, I have imposed myself upon you. I cannot reach your heart, I cannot know you as you are, because of my liking.

When I say you are my enemy, I am saying I don’t like you, I dislike you. This dislike becomes a barrier. When I say I like you, I try to find out things which I like. When I say I dislike you, I try to find out things which I dislike. Then I am just trying to prove myself, not trying to know you as you are. Liking/friendship, disliking/enmity are my interpretations, my fictions. Your naked fact, your naked facticity, is forgotten.

Intelligence means that you are neither my friend nor my enemy. You are you; I am I. I am not going to impose myself upon you. Now I will try to understand what you are. Not according to my likes and dislikes, but what you are. Every man is a mystery, every man is a riddle. If you try to solve the mystery of even one single individual, if you are capable of solving even one single riddle, you will have become capable of much more, because even one individual is understood through the heart. You have come to know the art: how to penetrate into the heart.

And the same technique, the same method, will help you to penetrate into the divine heart. The divine heart is greater, infinite, but the human heart is a glimpse of it. The human heart is a fragment of it, alive. So don’t be dead toward the humanity that is around you. Learn to love it, revere it. And, learn to look intelligently into the hearts of men.

This learning will make you more mature; this learning will make you more sensitive toward a higher learning, which is divine. The heart of the divine can be penetrated only by those who have become capable of knowing the human heart for what it is.

-Osho

From The New Alchemy to Turn You On, Discourse #13

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Listen to the Song of Life – Osho

The fourth sutra:

Listen to the song of life.

Look for it and listen to it first in your own heart. At first you may say it is not there; when I search, I find only discord. Look deeper. If again you are disappointed, pause and look deeper again. There is a natural melody, an obscure fount in every human heart. It may be hidden over and utterly concealed and silenced – but it is there.

Listen to the song of life. Life is a melody; existence is musical – for so many reasons. Existence is harmony; it is not anarchy. It is not a chaos; it is a cosmos, a unity. So complex, so vast, but still united. And life pulsates – from the lowest atom to the highest star. Wave lengths differ, pulsations are of different frequencies, but the whole pulsates in a deep unity, in a harmony. Plotinus has called this ‘the music of the spheres’. The whole existence is a music. It is musical in another sense also. Yoga, tantra and all the schools that have been working esoterically for the inner journey of human consciousness say that life consists of sound; existence consists of sound.

Science differs, but not very much. Science says that the basic particle is electricity not sound. But science also says that sound is a mode of electricity, a sort of electrical expression – that sound consists of electrical particles.

Yoga says that the basic element, the basic unit of existence, is sound, and electricity is a mode of sound. That’s why we have the myth that, through music, fire can be created. If fire [if electricity] is nothing but a combination of sounds, then fire can be created.

This difference between the scientific attitude and the yoga attitude is worth understanding. Why does science say that sound is nothing but electricity and yoga say that electricity is nothing but sound? Because science approaches existence through matter, and yoga approaches it through life.

The deeper you penetrate within yourself, the more you will find a new world of sound and silence. When you reach to the innermost core of your being, you will find the soundless sound. That’s what Hindus have called nad: anahat nad – sound which is uncreated, which is your very life. It is not created by anything; it is not produced. It is just there. It is cosmic.

Aum is the symbol of that sound. If you go deeply within, when the ultimate core is reached, you hear the sound aum. It is not that you produce it. It is simply there, vibrating. It is the basic element of life.

This sutra says Listen to the song of life. But you cannot listen to it unless you have already heard it within your own heart. Whatsoever you can see must be seen first within your own heart otherwise you cannot see it. You cannot hear it. The basic experience must be the inner. Only then can the outer be experienced.

Whatsoever you know in the outer world is nothing but a reflection or a projection. If you are filled with love, the whole of life appears to be filled with love. If you are sitting with your beloved or with your lover, the whole existence is okay. Nothing is wrong, there is no misery. The whole existence is filled with a deep music, because you are filled with a deep music. There is no discord in you; your heart feels a deep harmony. You are so one with your beloved or your lover or your friend that this oneness spreads all over.

But if you are in deep agony – suffering, sad, depressed – the whole existence seems to be depressed. It is you, not the existence. The existence remains the same, but the climates of your mind change. In one climate the existence appears sad. In another climate the existence seems to be celebrating. It is not; existence is always the same. But you go on changing, and your mind goes on being projected. Existence works as a mirror. You are mirrored in it.

But if you think that whatsoever you have interpreted is the fact and not just a projection, you will fall into deeper and deeper illusions. But if you can understand that it is not a fact but a fiction of the mind – that it depends on you, not on existence itself – then you can change. You can go through a mutation, an inner revolution can happen, because now it is up to you.

The world can be a chaos if you are a chaos. The world can be a cosmos if you are a cosmos. The world can be dead if you are dead inwardly; the world can be alive, abundantly alive, if you are alive within. It depends on you. You are the world. Only you exist really, nothing else. Everything else is just a mirror.

I remember one anecdote.

An emperor, a very powerful emperor, created a palace, a palace of mirrors. All around, all over the palace, there were mirrors. The emperor was a very beautiful person and he was so infatuated with his own beauty that he was never attracted in any way to anyone else. He was a narcissist. He loved only himself and he thought that everyone else was ugly.

Finally, he debarred everyone else from entering his palace. He lived alone there, looking at his own face everywhere in the palace. There were mirrors everywhere, thousands and thousands of reflections of his own face.

But then by and by he got bored, fed up. He started disliking himself. He kept meeting himself the whole day, encountering himself. He became ill; he became sad and depressed. He became so dull that he was almost on the verge of death. He was simply fed up with himself.

Then suddenly he remembered: “This palace is my own creation. I need not be here. There is no one forcing me to be here.”

So he broke one mirrored wall – he threw a chair through it. And for the first time in many years, the sky looked within. It was a full-moon night and the full moon peeped within. A fresh world, a new world, alive. He came in contact with it.

He jumped out of his hellhole, out of the prison. Now he was not dead, not dull, not on the point of death. He started dancing, he started celebrating. He forgot his face completely. And it is said that he never looked in a mirror again.

This is what is happening to each one of us. It is not an anecdote about some unknown emperor. It is about you. You live in a mirrored house. When you look at your wife’s face it is not her real face that you see. It is a projection. It is your own face reflected in your wife’s face. When you look at a flower it is not the flower you are looking at. It is your own mental flower projected onto the real flower that you are looking at.

Everywhere, you move with your own mirrors, your own images. And then, of course, you are bored, you are fed up with the whole thing, and you say, “Life is misery.” You say, “There seems to be no meaning to it.” You say, “It would be better to commit suicide. There seems to be no purpose to life. I’m going nowhere, moving around and around in a circle. It leads nowhere. Every day is the same, the same repetition.” But it is not because of existence; it is because of you.

Throw out those mirrors, break those mirrors. Come out of your palace, come out of your imprisonment, and look at the world not through thoughts, not through moods. Look at the world with a naked eye, listen to it with a naked ear. Don’t allow any mental state to come between you and the world.

This is what I call meditation: looking at the world without the mind. Then everything is new, fresh. Everything is alive, eternally alive; everything is divine. But to come to this point you will have to make deep contact, a deep penetration, into your own heart; because there, life’s juice is awaiting you. You may call it ‘elixir’. It is awaiting you.

This sutra says:

Listen to the song of life.

Look for it and listen to it first in your own heart. At first you may say it is not there; when I search, I find only discord. Look deeper. If again you are disappointed, pause and look again. There is a natural melody, an obscure fount in every human heart. It may be hidden over and utterly concealed and silenced – but it is there.

When, for the first time, one tries to enter within, one encounters noise: crowds, thoughts, madness; everything but silence. But don’t be disheartened. Be indifferent to all this noise that you encounter within.

When I say, “Be indifferent,” I mean don’t do anything about it; just be indifferent. Don’t say, “This is bad.” Don’t say, “How can I stop it?” Don’t try to stop it; you cannot. Allow it to flow – just as if clouds are floating in the sky and you are watching them. Or as if traffic is going on in the street and you are watching. Just stand aside and watch the traffic moving on, or stand on the bank and look at the river flowing. Don’t do anything; just stand there. Indifferent, not interested, not in any way involved.

If you can do this – this is what witnessing is. If you can do this, by and by you will penetrate deeper and deeper. Don’t be disheartened, because ultimately, finally, a deep musical source, a deep harmony, a deep rhythmic existence is waiting within you. Penetrate this crowd and you will reach it.

At the very base of your nature, you will find faith, hope and love. He that chooses evil refuses to look within himself, shuts his ears to the melody of his heart, as he blinds his eyes to the light of his soul. He does this because he finds it easier to live in desires. But underneath all life is the strong current that cannot be checked; the great waters are there in reality. Find them . . .

At the very base of your nature, you will find faith, hope and love – these three things. If you can make contact with your inner music, these three things will flower spontaneously within you: faith, hope and love. But these words have very different meanings. They don’t mean the ordinary things we mean by them.

When we say faith what we mean is belief. Belief is not faith. Belief means a forced thing. Doubt is hidden there, but you have wrapped yourself in a belief and pushed the doubt within.

For example, you say, “I believe in God.” What do you mean? Is there really no doubt? Doubt is there. The belief cannot cancel the doubt; it can only hide it. Really, because of the doubt you believe. You are afraid of the doubt. If you don’t believe, if you are doubtful, you will feel inconvenienced. Belief gives you convenience, comfort, solace, consolation. You feel at ease. But the belief is just a mental, intellectual facade. Behind it, the doubt is always lurking.

You will find doubt hidden within every belief. If you say, “I believe strongly,” that means you have very strong doubts behind it. Those who say, “I believe absolutely,” have absolute doubts within them. What is the need of belief? The need is because doubt is there and you feel inconvenienced by it.

That’s why so many people are theists and so few are atheists. But in reality, the world is full of atheists and to find a theist is very difficult; it is impossible. The whole thing is just false. People say that they believe in God because it seems difficult not to believe, inconvenient. Socially, formally, it is not good.

Not that they believe. They doubt, they know they doubt, but they deceive themselves. Their life remains untouched by their beliefs; their religion remains a Sunday religion. Their life is not touched at all. On Sunday they go to church and pray as a social formality, as good manners. Then, out of church, they are the same again. For six days they remain irreligious; for one day they become religious. Is it possible? Six days you remain ugly and one day you become beautiful? Six days you remain bad and one day you become good? Six days you remain evil and suddenly one day you become saintly? Is it possible?

It is impossible. The seventh day must be the false day; the six days are real. The seventh day is just a trick to deceive oneself and others. Belief is false. It is helpful, utilitarian, but untrue. Faith is totally different. Belief means doubt is hidden there; faith means doubt has disappeared. This is the difference.

Faith means the doubt has disappeared. Belief means the doubt is there and you have created a belief against it You doubt whether God exists or not but you say, “I believe,” because your wife is ill and if you don’t believe, who knows? God may be there. Or your job is in danger of being lost. Who knows? God may help. And if you don’t believe, then he will not help. Utilitarian; it has some utility for you. But doubt is there.

Faith means doubt has disappeared. It is the absence of doubt. But it can disappear only when you have known something within; when belief has not been given to you, knowing has arisen in you. When you have come to know, to realize, then faith arises.

And hope. This hope is not that of desire. This hope doesn’t mean hope for the future. It is not in any way concerned with the future. This hope means simply a hopeful attitude about everything. About everything. An optimistic view, a hopeful attitude. Looking at the golden side of things. Whatsoever happens you remain hopeful; you are not depressed.

Depression comes only if you look at the wrong side of things. Everything has two sides: the wrong side and the right side. You can look at the wrong side and then you will be depressed, or you can look at the right side, the golden side, and you will be happy. So, it depends.

The person who is hopeless always looks at what is wrong. The first thing he tries to find is what is wrong. If I tell him, “This man is a beautiful flute player,” he will first look at him and say, “No, I cannot believe that he can play the flute because he is a thief.” What is the concern? A man can be a thief and a good flute player. But he will deny the possibility. He will say, “No, he cannot be. He is a thief, a well-known thief. How can he be a good flute player?”

This is the hopeless mind. With a mind which is filled with hope, if I say, “This man is a thief,” he will say, “But how can he be a thief? He is such a good flute player?”

How do you look at things? With hope or with hopelessness? Ordinarily, unless you have touched the inner music, you will look at the world with a hopeless attitude. Then everything is wrong and whatsoever is done is wrong. And from everywhere, you will derive misery. You will become an expert at being miserable. Anything will help you to be miserable, anything.

When you touch this inner silence, this inner music, you become hopeful; you become hope. Whatever is, you see. You always touch the innermost core of it, the heart of it. And then, there is no depression.

And love. Ordinarily, love is a relationship. But when you touch the innermost being, love becomes your state not a relationship. It is not between you and someone else. Now it is that you have become love, you have become loving. It is not a relationship. Even if you are alone, sitting under a tree, you will be loving. Lonely, alone, with no one there, you will be loving.

It is just like a lonely flower that grows on an unknown path. No one passes there, but the flower goes on spreading its perfume. It is its state. It is not that when some king passes the flower will give its perfume. It is not that if some beggar passes the flower will not give its perfume. If a beggar passes, the flower gives its perfume. If a king passes, the flower gives its perfume. If no one passes, then too the flower goes on spreading its perfume. The perfume is the flower’s very state of being. It is not a relationship.

Our love is a relationship. And when love is a relationship, it creates misery. When love is a state of being, it creates bliss.

A Buddha is also in love, but he is not trying to love you. Simply because of the way he is, love spreads. Love becomes a perfume and goes to the far corners of the earth.

These three qualities will evolve: faith, hope and love. And if these three are there, you don’t need anything else. These three will lead you to the ultimate peak of life and existence.

. . . know that it is certainly within yourself. Look for it there, and once having heard it you will more readily recognize it around you.

If you can feel your inner music, inner truth, inner faith, inner love, inner hope, you will start recognizing it around you. The whole universe will change for you because you have changed. And whatsoever you feel within, now will be felt all around.

The world remains the same; but when you change, everything changes. With you, your universe becomes different. If you are rooted in the divine, the whole existence is rooted in the divine. If you are rooted in evil, the whole universe is a hell. It depends on you. It is you, magnified.

-Osho

From The New Alchemy to Turn You On, Discourse #11

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Here Ends this Upanishad – Osho

By listening to these above teachings, the disciple attained knowledge and he exclaimed, “Whither has that world gone? Whither has gone that world I have just seen? Who did it take away? And in what way has it dissolved? Is it not immensely astonishing that it is not?

What have I now to renounce in this great oceanlike brahman, which is whole and full of a nectar of bliss? What is the other? What is more unique? Here, I do not even see anything. I do not even hear anything, and I do not even know anything, because I am the ever-blissful self.

I am unique.
I can be compared to none.
I can be compared only to myself.
I am absolutely alone, without body.
I cannot be indicated.
No symbol can represent me.
I am the supreme god Hari.
I am immeasurably silent.
I am the infinite, absolute, and the most ancient.
I am not the doer.
I am not the one who indulges.
I am without growth.
I am the imperishable.
I am already pure and knowledge itself.
I am the Sadashiv, the eternally good.”

This knowledge was transmitted by the guru to his disciple, Apantaram, who in his turn transmitted it to Brahma. Brahma gave it to Ghora Angirasa, and the latter to Raikwa. Raikwa gave it to Rama, and Rama gave it to all of humanity.

This is the teaching of nirvana, of knowledge, Veda. It is ordained by the Veda itself.

Here ends this Upanishad.

-Adhyatma Upanishad

By listening to these above teachings, the disciple attained knowledge and he exclaimed, “Whither has that world gone? Whither has gone that world I have just seen? Who did it take away? And in what way has it dissolved? Is it not immensely astonishing that it is not?

This is a very unique happening. The teacher was saying that this world is just a dream, and unless this dream ceases, the world of reality, the world of truth cannot be attained. “Cease dreaming and enter the world of reality,” he was teaching. And he would never have imagined that just by listening to this, the disciple attained to knowledge. How can it happen? It is not happening to us. We have heard it also; it has not happened to us. Why? And why could this happen to that disciple? What is the difference? You are listening, but that listening is not of the heart.

You are listening, but that listening is not total.

You are listening, but you go on standing outside.

Only the mechanical part of your ears hears it. Or at the most, the mechanical part of your mind thinks about it, but the heart remains untouched. You go on protecting your heart from the teaching. You are afraid that if this teaching goes deep into your heart, you will not be the same again. And then you will be thrown into insecurity; you will be thrown into the unknown – and everyone is afraid of the unknown. That fear becomes a barrier.

Unless you are ready to go into the unknown, to move into the unchartered, to move in a world where you do not know anything . . . insecurity will be there, you will be vulnerable; danger will be there, even death. Unless you are ready to take a jump into the unknown, this teaching cannot become a deep happening for you.

But to this disciple it happened. He heard it; he must have heard it through his heart. He must have heard it through his total being; he must have become one while the teaching was being delivered. The teacher and the taught must have felt a deep communion. The teacher must have gone deep into the disciple’s heart through his teaching.

The disciple was ready and receptive. He never doubted; he simply believed – there was no question.

The whole Upanishad is without a question, there is no question, no questioning at all. The disciple remains completely silent through the whole discourse. Only in the end do we suddenly become aware that there has been a disciple present. The teacher was talking, the teacher was giving his message, but we were never aware that a disciple was there. Suddenly we become aware in this last part of the Upanishad, when the disciple says, “Whither has gone that world I have just seen? Where is that world? When I came to you, there was a world around me. Now I look and there is no world to be found. Where has it gone? It is immensely astonishing. You were teaching me that the world is not, and now I see that it is not!”

What has happened to the disciple? Now he is looking from a new standpoint; now he is looking from a deeper center. Now he is looking really, from his being. When you look from your being, the world of becoming disappears like a dream.

That’s how I started this commentary on the Upanishad. When we live on the circumference, then the world is real. When we move towards the center, the world becomes more and more unreal. When you stand at your center, when you are centered in yourself, the world completely disappears. What have I now to renounce in this great oceanlike brahman, which is whole and full of nectar of bliss? What is the other? What is more unique?

The disciple is just shocked – what has happened to the world? When for the first time one explodes into that realm of the divine, the first thing is a shock – the world disappears.

And when the world disappears suddenly, you cannot face, you cannot see the other world that arises. The curtain falls, the barriers fall, but your mind has been always attuned to this world of ignorance, of dream. When this dissolves suddenly, you cannot become aware of the other world that is now before you.

Your eyes will need a new attunement; your consciousness will need a new way of looking. Now you will need a new dimension, a new opening in you. Only then you will feel that although the world has disappeared, a new existence has come up and has appeared: Here, I do not even see anything. I do not even hear anything, and I do not even know anything . . .

All old knowledge has become futile. All old ways of seeing have become futile. All the senses have become futile, because they were meaningful only when the world was there – but the world of senses has disappeared, senses have become useless: “I cannot see, I cannot hear, I do not know; because all my knowledge was concerned with the world.”

Whatsoever you know is concerned with the world If the world disappears, what will be the difference between a learned man and one who is ignorant? What will be the difference? No difference – if the world disappears, then the learned will be just like any ignorant man, because all your learning is concerned with the world. So the disciple says: I do not even know anything . . . only this much I know: I am the ever-blissful self . . . unique. I can be compared to none. I can be compared only to myself . . . I am like myself; only this much I know.

The knowledge of a Mahavira, the knowledge of a Buddha, or a Jesus, or a Krishna, is not the knowledge of a learned man. They do not know anything about the world; they know only about their own selves.

Mahavira has said that if you can know your own self, you have known all; and if you know everything except yourself, you know nothing.

They know about their own central force, energy, life. They know about their own inner being, and they do not know anything about the world, because the whole world has disappeared. They know only one thing, that I am the ever-blissful self.

When you know about the world, you know many, many anxieties, you know anguish, you know tensions, you know misery. When you know many things about the world, the misery goes on growing with your knowledge. The more you know, the more miserable you are. We can observe this all over the world. Now, for the first time, we have gathered great knowledge – not only have we gathered, we have dispersed it to everyone through universal teaching, education. And now every man is miserable, and the misery keeps growing. On the one hand, knowledge grows, on the other hand, misery grows.

What is happening? This seems quite inconceivable, because if with knowledge misery grows, then for what is this knowledge? Knowledge of the without goes deeper and deeper, but then misery also goes deeper and deeper.

There is another knowledge also, that this Upanishad is talking about – the knowledge of the inner self. With the knowledge of the inner self, blissfulness grows. So this is just an indication: if you are becoming more and more blissful, know that you are growing in inner knowledge. If you are becoming more and more miserable, know that you are growing in outer knowledge.

The biblical story is beautiful:

Adam was expelled from Eden because he disobeyed God. And what was the disobedience? The disobedience was this: God has forbidden Adam and Eve . . . he has said to them that they are not to eat the fruit of the tree of knowledge. In the Garden of Eden in heaven, there was a tree, the tree of knowledge, and God has forbidden Adam and Eve to touch that tree, to eat the fruit of that tree. But because of this, Adam and Eve must have become attracted to the tree.

The garden was big and there was only one tree of knowledge. But because of this order, they rebelled. And when they ate the fruit of the tree of knowledge they were expelled from Eden.

This story is beautiful. They were expelled because of knowledge, and man is continuously being expelled from Eden because of knowledge. The more you know, the more heaven becomes just impossible, and hell the only possibility. But there is another tree also in the Garden of Eden. It is not mentioned in The Bible, but I will tell you about it. That tree is the tree of inner knowledge, and unless you eat the fruit of that tree you can never enter again into heaven.

There are two types of knowledge: knowledge of things and knowledge of self. The devil tempted Adam and Eve to eat the fruit of the forbidden tree of knowledge – and the Upanishads tempt you to eat the fruit of the other tree of knowledge. Unless you enter yourself, and eat the fruit of inner knowledge, you cannot be redeemed; you cannot be liberated, you cannot become free. And you can never be blissful.

I am absolutely alone, without body.
I cannot be indicated.
No symbol can represent me.
I am the supreme god Hari.
I am immeasurably silent.
I am the infinite, absolute, and the most ancient.
I am not the doer.
I am not the one who indulges.
I am without growth.
I am the imperishable.
I am already pure and knowledge itself.
I am the Sadashiv, the eternally good.

The disciple tells his teacher his own experience now. The teacher was telling the disciple his experience; the disciple is not saying, “I am convinced now that whatsoever you say is true,” or “I am convinced a little bit, and later on I will think more about it”; nor “Whatsoever you say must be true, because you are a reliable man.” No, he simply tells his own experience. He has not even mentioned it, that “Whatsoever you have taught me is true.” No reference is made to the teaching at all. He simply says, “Now this is my experience: I am the divine, I am Hari. I am immeasurably silent. I am absolute, infinite.” He has attained to experience. This is not a conversion, intellectual; it is a transformation.

This knowledge was transmitted by the guru to his disciple, Apantaram, who in his turn transmitted it to Brahma. Brahma gave it to Ghora Angirasa, and the latter to Raikwa. Raikwa gave it to Rama, and Rama gave it to all of humanity. This is the teaching of nirvan, of knowledge, of the Veda. It is ordained by the Veda itself.

Here ends this Upanishad.

This last paragraph, last sutra, has to be understood:

Knowledge of the absolute is eternal.

It is never new, never old.

It is not a growing body of knowledge.

Science grows; religion is eternal.

Science goes on growing, increasing. No scientific truth is absolute; it is relative. And no scientific truth can be called really a truth, because it is always more or less approximate. Time will change it, time always changes it. Whatsoever Newton said is no longer true; even what Einstein said is now doubtful.

Time changes science, but time never changes religion. Why? – because the religious experience is attained only when you enter a timeless moment. When you enter in yourself and time stops completely – no flow of time is there . . . no past, no present, no future; time stops completely – you are here and now. Only this moment remains, and this moment becomes eternal. In timelessness, religious experience is attained; that’s why time never alters it.

This sutra says that whatsoever is taught in this Upanishad is not something new, it is not original. Our modern world is too obsessed with originality. People go on saying, and trying, and proving that whatsoever is said is original. Particularly in the West, every thinker tries to prove that he is original, that whatsoever he is saying, no one has ever said before. Unless a theory can be proved original it is never appreciated in the West. If someone else has already said it then what is the use? Then what are you doing wasting your time? So everyone tries to be original.

But originality is impossible as far as religion is concerned. As far as science is concerned, originality is possible. In science there are old truths dying, new truths being born. Science is relative, growing. But in religion there can be nothing original. In religion everything is eternal. Whatsoever a buddha says will be said always by anyone who becomes enlightened, who becomes a buddha. Language may differ, terminology may be different, but the experience can never be different.

So in the old India, in the East, it was a tradition always: whenever someone would say something, he would say, “I am not the originator of it. I have also attained to it, but before me it was given by A to B, by B to C, by C to D – it is an eternal message.” When one thinks and says, “I am original,” this is an egoistic standpoint. The ego always tries to be original; only then it feels strengthened. But these teachings are not ego teachings, ego oriented; they are egoless teachings. Those who had attained to egolessness have said them. That’s why this sutra:

This knowledge was transmitted by the guru to his disciple, Apantaram, who in his turn transmitted it to Brahma. Brahma gave it to Ghora Angirasa, and the latter to Raikwa. Raikwa gave it to Rama, and Rama gave it to all of humanity.

Here ends this Upanishad.

The scripture ends here but not the journey. For you, really, now begins the journey. The Upanishad ends, your journey begins.

-Osho

From That Art Thou, Discourse #51

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

One Becomes a Siddha – Osho

The scriptures do not say that the body is real for the knower, but they say so for the ignorant. In reality, there is only the non-dual supreme, which is one without a second, and nothing else exists except it.

And the supreme is known as something without beginning and without end – immeasurable, pure, innocent, existential, conscious, eternal, blissful, imperishable, all-pervading, non-dual, established always in oneness.

With a face in every direction, one is unable to renounce it or accept it, existing without any foundation or support, attributeless, actionless, subtle, artless, self-evident, pure, enlightened and incomparable.

Thus you enjoy most blissfully the undifferentiated self which you have known by your own experience as indivisible, thus be a siddha, a fulfilled one.

-Adhyatma Upanishad

The scriptures do not say that the body is real for the knower, but they say so for the ignorant.

This has to be understood clearly. Particularly for the Western mind, this is very confusing. The Western mind has its own tradition. The Western mind is really the developed tradition of the Greek attitude, Socrates, Aristotle, Plato – they have built the foundations of the Western mind.

The Western mind insists on the fact, objective fact, objective proof, objective reality. Objective reality means it is not dependent on anyone. The objective statement of a fact is for all; it is not said for some, it is not true for some, it is universally true.

If I say that this tree is green, this is a factual statement. If I make certain conditions that this tree is green only for Hindus, and not green for Mohammedans . . . or if I say my statement is true only for Christians and not true for Buddhists, then the Western mind will say that this statement is subjective, not objective – imaginary, not real. If the statement is real that this tree is green, then it is true for everyone forever – it is unconditionally true, universally true.

Because of this insistence on objective truth, the West was able to develop a scientific mind. Objectivity must be determined; the individual, subjective knower must be put aside. The mind must not get involved, the reality must be looked at with a neutral mind, and whatsoever you say must be true for all. Because of this Greek insistence the West could develop science. Science is the search for an objective reality.

The Eastern attitude is totally different. They say, “We are not concerned with facts.” Really the Eastern mind says that there are no facts which are unaffected by the individual looking at those facts. Every fact is in a certain way affected. Every statement is an interpretation. Every knowledge is personal knowledge; no knowledge is impersonal.

Now in the West there is one thinker, Michael Polanyi, who has written one of the greatest books of this century – Personal Knowledge. Polanyi says that he is now the representative of the Eastern mind in the West. He says, “Every knowledge is personal.” When you say something, you are involved in it, you cannot say anything impersonal. Even a fact is just an interpretation. When I say this tree is green, What am I saying? I am saying only this, that when I look at this tree I feel greenness in me. My mind interprets this tree as green. A different mind – a mind from some other planet – may not see this tree as green, because green is not a fact but an interpretation. There is nothing as green in the tree. Rays reflected from the tree reach my eyes, then those rays penetrate, are translated, and my inside feels greenness. That greenness is not in the tree.

You may wonder – if we all close our eyes, then these trees are not green; they cannot be green without our eyes. They are green through our eyes; otherwise, they are not green.

When there is no light, all colors disappear.

In your room you may have many colors. But when the light is put off there is no color, because color is just reflected rays. If there are no rays then there are no colors. But even if there are colors and there is no one to see in the room, there are no colors. This is now a scientific knowledge, scientific observation. When you move out of your room, all the colors move with you. The room becomes colorless, because color needs three things: rays, objects to be reflected upon, and eyes – three things. Then there are colors; otherwise, there is no color.

So when I say that this tree is green, it is a personal statement. And if it looks green to you also, that only shows that you just have eyes like me, nothing else. If the tree looks green to you also, it only means we have similar instruments, nothing else – and then too it is not really so. When I see the tree as green, my greenness and your greenness may not be the same. They cannot be really, because however similar are the eyes we have, they differ. So my greenness may have a different shade, your greenness may have a different shade, and there is no way to compare that my greenness is your greenness. I cannot put my greenness, my feeling of greenness out on a table. You cannot put your greenness out on a table so that we can compare what we have been calling green is the same thing – that’s impossible. So it is just compromise, just a compromise.

There are certain persons – and many will be here – who are color blind. In ten persons, one person is somehow color blind. Bernard Shaw was color blind; he couldn’t see the difference between yellow and green. Yellow and green both looked similar to him, and he did not recognize this fact until he was sixty. How could sixty years pass and he couldn’t recognize the fact? And then on his birthday someone presented a suit, a green suit, to him. But the friend had forgotten to send a tie also; the tie was not there. So Bernard Shaw went to purchase a tie, and he purchased a yellow tie – just to match. Bernard Shaw’s secretary said to him, “Why are you purchasing a yellow tie? The whole suit is green.” Bernard said, “This is green. What! – is this yellow? What do you mean by yellow?” Then for the first time he became aware that he could not see yellow. He had been always been seeing yellow and green as green; both were green for him. Blind spots in the eyes . . .

Whatsoever we know is a personal knowledge.

The Eastern attitude has always been this: that all knowledge is subjective. Not only that, but all statements are also personal. That means many things; the implication is very deep. It means that a statement made is always made to someone. It is not a pure statement made in the vacuum.

This sutra says that shruti, the scripture, the word for the knower has two planes of expression: one for the ignorant, and one for the non-ignorant. One for those who are deep in their ignorance, unaware of their inner center – the scripture speaks to them in a different language. To the knower the scripture speaks in a different language.

We have two words and two traditions of scripture. One is veda, another is vedant. The word “vedant” is very beautiful. This Upanishad belongs to vedant. Vedant means the end of the veda; vedant means beyond veda. Vedant is the statement for the knower; veda is the statement for the ignorant. Veda speaks the same truth, but for the ignorant; vedant speaks the same truth but for the knower. But then their statements become quite contrary.

For example, for a knower of oneself, one who has realized his own self, there is no body, there is no matter, there is no world, because then everything becomes just consciousness, manifestations of consciousness. Now, even physicists say there is no matter, only energy.

Just fifty years ago physics could not even conceive that there is only energy, no matter. Now there is no matter, because the more physicists penetrated into matter, the more they came nearer and nearer to energy. Now matter is completely non-existential. For science now there is no matter; science has penetrated into the immaterial energy. Now they say it is energy, and if you look and see matter, it is an illusion. It is just energy moving at such a great speed that the appearance of solidity is created. Your Earth that you are sitting on, the trees all around it, the stones, the rocks – there is nothing like matter. The rock is not matter, but just electrons moving at such a great speed. Because of their speed the rock appears to be solid. The speed is such, so great, that a solidity appears; it is not there. Just energy moving at fast speed creates matter, the appearance of matter.

Really, the language of modern physics is nearer vedant than anything. The modern physicists like Planck or Einstein or others are now talking in terms of vedant. Shankara says that the world is illusory, that it only appears to be. Now Einstein says that matter is illusory – it only appears to be. It only appears; it is false; it is in our eyes, not in reality there.

Vedant penetrated even more. Vedant says there is no energy even, only consciousness. These are the three layers: Matter, the first appearance of things. Penetrate, go deep, and you enter a second layer which is energy; matter disappears into energy, vibrant energy, vibrations, but there is nothing material, nothing substantial in it. Enter more deeply, and you reach the third layer. Then energy also disappears, and only consciousness remains.

In your body also these are the three layers. The first layer is your physical body; the second layer, your mental body, which is energy; and the third layer is your self, which is consciousness.

Everywhere these are the three layers. But when you enter a deeper layer, the first layer disappears, because then it is nothing but a manifestation. Physics says matter is nothing but energy moving, dynamic energy. Vedant says energy in nothing but consciousness moving, dynamic consciousness. It is possible that any day now even science may drop from the energy layer and may come to encounter the consciousness layer. Fifty years ago, science couldn’t conceive that matter is just an illusion. Fifty years on, it may be possible even for science to say that energy is nothing but pure consciousness condensed, moving fast.

If consciousness is reached, the whole world becomes just a manifestation of it. This is what is meant by the world being illusory, the body being illusory; everything is illusory except pure consciousness. That pure consciousness is known and named as brahman. That’s the basic reality, but to the ignorant this cannot be said directly. The ignorant person believes in matter; he lives on the first layer. He doesn’t know anything beyond it, and because he is unaware of anything beyond it, the language of the beyond will be meaningless, absurd.

So for the ignorant the scriptures speak in a different language. They say that the body is true, the body is real, the world is true, the world is real, but you are not the body. This is the way they detach you from the body, how they allow you to move away from the body, how they destroy your identification with the body. And when that identification is destroyed, suddenly you yourself will become aware that there is no body. It existed only in the attachment; it existed only through identification. When your identification is broken, you yourself will come to know there is no body.

There is a beautiful story about Rinzai. He used to say, “There has never been a Buddha. This Shakyamuni, Gautam Siddharth is just a false story.” And he was a follower of Buddha, and he would worship in front of Buddha’s statue every day in the morning, and would weep and dance. And after that, when he would speak; he would say, “There has been no Buddha. This Shakyamuni, Gautam Siddharth is just a false story.”

So one day someone said to Rinzai, “You go on worshiping Buddha, and you go on saying that this Gautam Buddha, Shakyamuni is just a false story. How do you reconcile these two contradictory things? You appear absurd, irrational.”

So Rinzai said, “I believed in Shakyamuni – Shakyamuni, Gautam Buddha – I believed in him, that he was born; then he lived on this Earth for eighty years, then he achieved realization, then he talked. I believed, but that belief was the belief of an ignorant one. Then by and by I followed this man who has never been here. By and by I began to love this man, and became a shadow of him. Then I came to realize that the body of Rinzai is just an illusion – my body is an illusion. Then the deeper I went; I realized my mind is an illusion. Then I came to know the inner-most center of my being. The day I realized myself, my body, my mind – both became appearances. Now I know this Shakyamuni was never born, because now I know that this Rinzai was never born! Because how can a body be born which is not there – just an appearance. Now I realize that this mind of Rinzai was never born. So how can the mind of Gautam Buddha be born? This man has never been.”

The unborn center once known, the undying center once known, the whole interpretation of existence changes. But the man insisted. The questioner said, “Then why go on worshiping? I have seen you this very morning in a prayerful mood before this statue of Buddha, and you say this man was never born. So how can you make a statue of a man who was never born? Why do you go on thanking him?”

Rinzai is reported to have said, “I go on thanking him, because following him I could realize this non-dying, this deathless, this unborn consciousness. I followed him, I became a shadow to him. Only then could I realize this fact, so I am grateful to him – to him who was never born, who has never been.” But these are words for knowers.

If you say to someone that Buddha was never born, then he cannot conceive why to worship him, why to thank him. Then he cannot conceive, then everything becomes inconceivable for him, irrational.

So the Upanishads speak in two languages. They say the body is there, the world is there, you are in it, so find out who you are in your body. When you have found it, the body will disappear, then the world will disappear. That doesn’t mean that these rocks will not be there. They will be there, but then you will not see any solidity in them. That doesn’t mean that those rocks will not be there, but that you will not be able to see that those rocks are dead. They will become alive; not only alive, you will feel those rocks have a consciousness of their own. Then this whole world becomes a manifestation of consciousness, a manifestation of brahman. The world disappears as it is, but a new world arises, the world of consciousness. The world of matter becomes illusory; the world of consciousness becomes real. Why?

When you are attached to your body, you feel the world as material. When you move away from your body, centered in your consciousness, the whole world becomes consciousness. What you know about your world is really your knowledge about yourself, it is just a subjective reflection. If you think that you are a body, the world is material. If you know you are not a body, just consciousness, the world becomes consciousness.

The world is just an interpretation of your own state of mind.

Move in, and the outer layers disappear. Be rooted in your being, and this sutra says you become a siddha. A siddha means that they function as one.

Thus you enjoy most blissfully the undifferentiated self which you have known by our own experience as indivisible; thus be a siddha, a fulfilled one.

Move in, reach the third layer of consciousness. Move away from body-matter, move away from energy-mind. Go deep to the ultimate core, to the last point of your existence, the center, consciousness. You are a siddha. Why? Why a fulfilled one? – because then no desire arises, because then no suffering is possible, because then you are constantly merged into bliss, because then nothing is to be achieved.

You have achieved all that without which there is desire. You have achieved that one through which everything is achieved. One becomes fulfilled, one becomes a siddha.

-Osho

From That Art Thou, Discourse #50

Copyright © OSHO International Foundation

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